Intro
Allama Muhammad Iqbal never signed MGA’s bait. He was friendly with Ahmadi’s however.
He is not listed in the famous list of the first 313 Ahmadi’s of 1896, nor were his father (Sheikh Noor Muhammad), uncle (Ghulam Qadir, a Munshi from Siaklot) or brother (Atta Muhammad). Iqbal’s elder brother, Atta Muhammad, and his son, Shaikh Ijaz Ahmad accepted Ahmadiyya. However, Atta Muhammad renounced Ahmadiyya some years before his death and none of his other children accepted it. Ijaz died an Ahmadi but none of his children accepted Ahmadiyya. Ijaz is also the author of a fine book, Muzloom Iqbal – it confirms that Iqbal never accepted Ahmadiyya. It seems that his father, Sheikh Noor Muhammad may have also quit Ahmadiyya before he died.

While Iqbal was away in London (1906), Atta Muhammad sent Iqbal’s son (Aftab), for schooling in Qadian at the Talim ul Islam High School. Taleem-ul-Islam at Qadian was chosen due to its academic reputation, discipline, and least expenses. Atta Muhammad took this decision, as Iqbal was abroad/away from his parental home in Sialkot. Aftab never accepted Ahmadiyya and even changed his surname from Ahmed to Iqbal early in his career as a successful barrister.

It seems that Allama Iqbal had problems with MGA’s claim to prophethood (1901). In 1902, he published a poem in Persian highlighting his belief in the Finality of Prophethood of Muhammad (SAW) in 1902. Then, following harassment from an acquaintance turned Ahmadi preacher, he published an Urdu poem in Mukhzan (7/1902), which glorified Islam’s unifying nature and criticized schismic potential of Ahmadiyya. When someone misquoted Iqbal about the superiority of one Ahmadi faction over the other, he wrote (Paigam-e-Sulah, 1915) to certify his belief in Khatam-e-Nabuwat and having no expertise in Ahmadiyya beliefs or history. These examples show Iqbal’s discomfort towards Ahmadiyya despite his kind nature, which restrained him from getting into controversial issues.

After 1914, he remained friendly and even worked with the Lahori-Ahmadi’s until the late 1920’s, in 1932, he called them “Muslims with a sense of honour” (see Muhammad Ali). In 1931, Ahmadi sources only tell us that he recommended that the Khalifa, Mirza Basheer ud Din Mahmud get control of the famous Kashmir committee, however, Iqbal denied this altogether. Iqbal’s good friend Sir Fazl-i-Hussain also gave the Ahmadi Zafrullah Khan his seat in the Executive Council in the summer of 1932.

He published his famous book on Ahmadiyya in 1934, it was entitled, “Islam and Ahmadism”. Download it here also: Islam_and_Ahmadism_by_Muhammad_Iqbal-1934 it was also published via the Zamindar newspaper of May-1935. In this era, Iqbal was never accused of being an ahmadi, not by the Lahori’s, nor by the Qadiani’s. It was only after his death when Ahmadi’s began claiming him, as they had moved into Pakistan.

Iqbal died in 1938, at age 60.
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1892 in Sialkot
Dr. Basharat Ahmad, the famous Lahori-Ahmadi revealed in 1936, in his famous book, “Mujadid e Azim” how him he saw a 15-year old Muhammad Iqbal in 1892, at the house of Hakim Hassam ud Din. Hakim Hasam ud Din also owned a mosque, where the Ahmadi’s read their prayers.
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1893, from the Scotch Mission College in Sialkot

Even though he is a teenager, and officially not an Ahmadi (per all Ahmadiyya sources), he still defends MGA vs. Maulvi Sa’dullah. Iqbal must have already been an Ahmadi by then.  In 1892-1893, MGA had called Sa’dullah the famous arabic derogatory phrase, “Zarrayatul Baghaya”.  Ahmadiyya sources claim that MGA made a prophecy about Sa’dullah in a book called “Anwar-ul-Islam” (Urdu) which was published in 1894, 3 years after MGA had his initial altercation with Sa’dullah. In 1897, MGA wrote some poetry vs. Sa’dullah to the effect that God should make a decision between them, he also called Sa’dullah as the son of prostitutes (Ibn Bagha). Sa’dullah died in January of 1907, 3-5 months later in May of 1907, as Haqiqatul Wahy was published, MGA claimed that Sa’dullah died of plague and mubahila. MGA also purposely left out his poetry wherein he called Sa’dullah as the son of prostitutes (ibn Bagha), Mirza Bashir Ahmad claims that Muhammad Ali advised MGA to leave this out, in fear of legal recourse, i.e. the son of Sa’dullah might have sued for defamation.
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The poem was called, “Jaisa Moon Taisee Chapayrh (“A slap which your face deserves”).  A quote: 

‘””O Sa’d, we have seen your filthy abuse. It will make street sweepers appreciate you. Don’t be perturbed by the heat of the sun of truth, for the devil himself will be your sun-shade. You have become the brother of the Christians, you renegade! What a great favor you have done to Islam”””. (By Shaikh Muhammad Iqbal, F.A. class, Scotch Mission School, Sialkot. A’inah Haq Numa, p. 107)(See “Muhammad Iqbal and the Ahmadiyya Movement” by  Maulana Hafiz Sher Muhammad (1995).

Dard quotes the same poem with some variations
“””Viz. Shame! Sa‘dullah, I have seen your foul-mouthedness; you will be very much appreciated among the low class sweepers. Your versification is not less than a stinking privy. Your poems are the favourites only of sweepers.
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Iqbal published a paper in English on the famous Sufi saint Abdul Karim ibn Ibrahim al-Jilli.  Mentioning the great scholarship of the saint, Iqbal wrote:

“””It will appear at once how strikingly the author has anticipated the chief phase of the Hegelian Dialectic and how greatly he has emphasised the doctrine of the Logos—a doctrine which has always found favour with almost all the profound thinkers of Islam, and in recent times has been readvocated by M. Ghulam Ahmad of Qadian, probably the profoundest theologian among modern Indian Muslims.”“”” (See the Indian Antiquary, vol. 29. September 1900, page 239.)


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1902

At a meeting of the Anjuman-e-Hamaat-e-Islam in 1902, he denied Mirza Qadiani’s claim of prophethood and said:

O, after that you became a prophet in every sense of shirk
        The light of the candle has enlightened Bazm
On page 30 of his book “Sarwar Rafta”, Ghulam Rasool Mehr said in a note that this is the word of 1902 and it is clear that the need to write it was due to Mirza Ghulam Ahmad Qadiani’s claim. That is to say, the claim of prophethood after you is shirk per prophethood in every respect. Whatever the meaning.  In other words, even the prophecy of Zali and Brozi is not out of it.
In May 1902, the repository Lahore and on June 11, 1902, Muhammad Din Fouq’s magazine Panja Foolad analyzed the results of the Qadiani religion.  Remember that he wrote poems in response to the pledge of allegiance by the Qadianis.
 You give life to separation
                 I think the way to connect
 Let there be corruption in the brothers
           What is the value of this worship?
 You are happy to die
       And I’m shedding tears
 Remember that Mirza Qadiani used to make predictions on the death of his opponents.
______________________________________________________________________________________________1903

A poem of his is published in the Al-Hakam of 10 January 1903, see pages 8 and 9. It was also published in the Makhzan, vol 2, p 48. Apparently, he praised MGA in this poem.

Iqbal recited a poem in March 1903 at the meeting of Anjuman-e-Hamaat-e-Islam.  In it he recited this poem.
I do not deny the arrival of Mahdi but
            It is impossible for anyone to be like you
Through this poem, Iqbal refutes Mirza Qadiani’s claim that he is like Christ or like Muhammad.

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1904
He seeks to meet MGA in Sialkot, along with his friend, Sir Mian Fazl-i-Hussain, they seem to have met, this was when MGA was fighting his court case in Gurdaspur (see Maulana Muhammad Ali,  Sir Muhammad Iqbal’s Statement re the Qadianis, and https://themuslimtimes.info/2013/07/21/allama-iqbal-was-an-ahmadi-muslim-until-a-few-years-before-his-death/).  

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1905–1908
He moved to England and completed his academic studies, he also traveled to Germany as he completed his PHD studies. MGA was dead by the time he returned to British-India.
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1908–Winter
He seems to have returned to British-India in this era.
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Winter of 1909
He writes to Noorudin (the Khalifa) and asks some questions. This is recorded only in one book, (“”Hakeem Noor-ud-Deen – Khalifatul Masih I – The Way of the Righteous”””by Syed Hasanat Ahmad, see pages 126-128) and (the Al-Hakam of December 21, 1909) and (History of Ahmadiyyat, v. 4, pp. 324-325). From 1909 to 1911, he was a Professor at the Government College at Lahore, where he taught both English and Philosophy. Zafrullah Khan was one of his students (See Reminiscences of Sir Muhammad Zafrullah Khan).
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1910
On August 22nd, 1910, the Ahmadiyya Khalifa, Maulvi Noorudin arranged for Muhammad Iqbal to marry his granddaughter from his first marriage, the nikah was announced from Qadian (see Nooruddin, Hadhrat al-Hajj Maulana Hafiz Hakeem. Khutbat e Noor. (Nizarat Nashar o Ishaat, Qadian. 2003). page 477 and https://themuslimtimes.info/2013/07/21/allama-iqbal-was-an-ahmadi-muslim-until-a-few-years-before-his-death/). He would eventually marry her in the winter of 1914, it is unclear who read the Nikah. Her name was

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1911

1911: In a civilized view of the nation of Beidah, he called the Qadianis a model of the typical Islamic way of life, as well as the so-called Qadiani sect. Maulana Zafar Ali Khan mistakenly omitted the word “So-Called” in the translation of this article, which was exploited by the Qadianis and no one bothered to look at the original English article. Because the Qadianis had removed the English version of this article from the market.
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1913
In November of 1913 Iqbal attended a meeting at Ahmadiyya Buildings, Lahore, held to celebrate the acceptance of Islam by Lord Headley in England. He made a speech in which he praised Khwaja Kamal-ud-Din for his sacrifice in the propagation of Islam and urged Muslims to help him and not let differences with Ahmadiyyat stand in the way.

He sent Mirza Jalaludin to Qadian to request an Edict from the Caliph (Noorudin) regarding the case of the divorce of his wife (who he had intended to divorce and was unsure of whether divorce had taken place from the point of Islamic Law) which he promptly acted upon:

1914
He officially marries the grand-daughter of Noorudin. She dies in 1924, along with his only child from this marriage, during child birth. Her name was Mukhtar Begum, it is unclear through which daughter of Noorudin’s she comes from. We had assumed that all of those people were non-Ahmadi.

Imam Bibi, the mother of Allama Iqbal, died on Nov 9, 1914. Her grave is in Imam Sahib graveyard, Sialkot.
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1915

In 1915, Ramuz Bekhodi was published.  Iqbal openly declared the belief in the end of prophethood.

So God abolished the law
          The messenger ended our mission
The next prophet is the grace of God
             The veil of honor is the religion of Mustafa
Almighty Almighty image defeat every claim
       May Islam prevail forever
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1916
Al-Fazl, April 11th, 1916 reports “an essay iqbal  published in lamaaat? saying “any person who accepts/believes advent of a prophet after Hazrat Muhammad SAW, is out of the pale of Islam. If Qadiani Jammat hold that belief then, that too is out of the pale of Islam”.

Qadiani Reply:  “If Dr Sahib had put the blow his sword only on our neck, we would not complain. But it seems like it is Nadir Shahi mass killing, so, ALL Ahl sunnat wa Jamaat, All ahl Islam, and many personalities in his dear family are not safe from his sword, based on what he has said. As much as i know, there is no one else claims to be muslim other than dwellers of Paigham Buildings (the Lahori-Ahmadi’s). That in the end times Masih Ibn Maryam as a Nabi ullah. this is a known fact anyone who denies the nabi is out of pale of islam. so not only us but all the ulema e Islam of Lahore and Amritsar or dwellers of Laknau or Braily, Mecca or Madina, all are out of Islam. Because they all believe advent of a prophet after Khatam e Nabiyeen”

Some Commentary for this quote
It seems that Dr. Iqbal was questioned on the finality of prophethood concept. In a newspaper called Lamaat he wrote that anyone who believes in a prophet after Muhammad is outside the pale of Islam. It seems that Dr. Iqbal had either became a Lahori-Ahmadi or a rogue Ahmadi. He clearly calls the Qadiani-Ahmadi’s as Kafirs. The Al-Fazl responds by accusing Iqbal of calling all Muslims as Kafirs, since all Muslims believe in the return of an old prophet, Esa (As). In fact, the Lahori-Ahmadi’s are the only group of Muslims who believe that Esa (as) will never return and Muhammad (saw) is the final prophet in order.  It should be noted that the Muslims of Lucknow, Mecca and Medina believe that Esa (as) will return, but since Esa (As) is an old prophet, his return doesn’t effect the finality of Muhammad’s prophethood. However, the Qadiani jamaat disagrees and allow 1000’s of prophets.

Alfazl 1916-04-11

After his death, writings from Iqbal emerged with proves that he never believed in any concept of Mahdi or the return of Esa (as).
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1924
Mukhtar Begum (second wife of Allama Iqbal) died on Oct 21, 1924. She is buried in Ludhiana graveyard of India, their new-born child also died.
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1927
In December of 1927, Iqbal attended the annual conference of the Lahore Ahmadiyya Movement, at which Lord Headely visiting India was also present. Iqbal made a speech again praising Khwaja Kamal-ud-Din for his work of the propagation of Islam.
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1931

On 25 July 1931, the Lahore based All-India Muslim Kashmir Conference held a meeting in Shimla at the house of Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), to determine their course of action. Many notable dignitaries were present, including Sir Muhammad Iqbal, Sir Mian Fazl-i Husain, (the Nawab of Malerkotla) Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), (Shams a l-‘Ulama) Khwaja Hasan Nizami of Delhi, Khan Bahadur Shaykh Rahim Bakhsh, and several other Nawabs, a Deobandi professor, and high ranking administrators from both the Siyasat and Muslim Outlook newspapers. On Iqbal’s nomination, the members unanimously agreed that Mirza Bashir al-Din Mahmud Ahmad should become president, with ‘Abd al-Rahim Dard as his secretary, of what they called the All-India Kashmir Committee (AIKC)(see Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 415-416, has his account of the committee’s formation and pp. 419-421, has the full list of members)(See Khan “The construction of the Ahmadiyya Identity”).

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1932
In April 1932, when someone asked Iqbal’s opinion about whether one should join the Ahmadiyya Movement, Iqbal wrote in a letter (which is in Makatib-i Iqbal):

“As to the Ahmadiyya Movement, there are many members of the Lahore Jama’at whom I consider to be Muslims who have a sense of honour, and I sympathise with their efforts to propagate Islam.”

When Iqbal called Lahori Ahmadis ghairat mand musalman (“Muslims who have a sense of honour”).
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1933
In March 1933 Iqbal attended a function at Ahmadiyya Buildings, Lahore (centre of Lahore Ahmadiyya Movement), at which a Hindu barrister declared his acceptance of Islam before Maulana Muhammad Ali.  In 1933, after returning from a trip to Spain and Afghanistan, Iqbal suffered from a mysterious throat illness.[42] He spent his final years helping Chaudhry Niaz Ali Khan to establish the Dar ul Islam Trust Institute at Jamalpur estate near Pathankot,[43][44] where there were plans to subsidise studies in classical Islam and contemporary social science. He also advocated for an independent Muslim state.

June 1933 Iqbal describes the conspiracies of the Qadianis in Kashmir: “Finally, I urge the Muslims of Kashmir to beware of the movements that are working against them and to create unity among themselves.”  (Iqbal Namah, June 7, 1933, Part I)
On June 20, 1933, Iqbal resigned from the presidency of the Kashmir Committee on the grounds of the Qadianis in Kashmir.

On October 12, 1933, Iqbal spoke out against the conspiracies of Qadiani writers, including Dr. Mirza Yaqub Baig, and called the offer of the Kashmir Committee presidency a hoax, saying that he did not understand the circumstances.  A Muslim can join a movement whose main purpose is to propagate a particular party under the guise of non-sectarianism. ”(Harf Iqbal, p. 204).

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Iqbal ceased practising law in 1934 and was granted a pension by the Nawab of Bhopal. In his final years, he frequently visited the Dargah of famous Sufi Ali Hujwiri in Lahore for spiritual guidance.

On February 9, 1934, Naeem-ul-Haq writes to the lawyer of Patna. The case for which I had requested you to follow, will be followed by Chaudhry Zafarullah. I don’t know why Chaudhry Zafarullah Khan is going there at the invitation of others. Perhaps some members of the Kashmir Conference still have secret relations with the Qadianis. (Iqbal Namah, page 435)
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1935

He famously quits Ahmadiyya in a series of letters  on May 5th, 1935 via the Zamindar newspaper. The Ahmadiyya community responded to him via the Review of Religions of June-1935, Iqbal Bitter Attack on Ahmadiyya Community. Followed by another response in 1936, March-1936—ROR, Dr. M Iqbal and Ahmadiyya Movement.

The Khalifa trolled him on July 18th, 1935 in Al-fazl newspaper.

Scans

 1935 – Iqbal criticizes the Qadianis in his poem Jihad in Zarb-e-Kalim.
 Fatwa is the time of the pen of the Sheikh
     The sword is no longer effective in the world
 We ask Sheikh Kalisa Nawaz
   War is evil in the east and evil in the west
 If the purpose is the truth, then it is beautiful. Is this the reckoning of Islam, forgiveness from Europe?
 In the second verse of the prophecy he writes:
         That prophecy is hashish for Muslims
       The message of strength and glory is not in the prophecy
 Write a poem in Imamate
                      The fitnah of the nation is the egg of the Imamate of the one who makes the Muslim a fan of the kings
 Writes on the service of English Qadianis
 If the power of Pharaoh’s hidden followers is in favor of the nation, then the curse is the word of God
 May Allah protect you from the inspiration of the oppressed
          That is the case with the plundering nations
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1936

He published his famous book on Ahmadiyya in 1936, it was entitled, “Islam and Ahmadism”.

The Ahmadi newspaper, the Review of Religions responded vs. Iqbal again.

March-1936—ROR, Dr. M Iqbal and Ahmadiyya Movement

1936: In a letter dated August 7, 1936, he writes, “Alhamdulillah, now the Qadiani fitna is gradually diminishing in the Punjab.”
 So Baid Kurd was published in 1936.  Iqbal writes.
 We are Afrid from the time of the Prophets
    That is not seen in the Qur’an without itself
 Sheikh and man are followers of Farangi
         Although you may be out of place
 Talk about rubbing salt in my wounds – d’oh!
      Life is self-deprivation
 Mercy counts wealth
   Dance around the church and men

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1938
He dies on 21 April 1938.  After suffering for months from his illness, Iqbal died in Lahore on 21 April 1938.[8][12] His tomb is located in Hazuri Bagh, the enclosed garden between the entrance of the Badshahi Mosque and the Lahore Fort, and official guards are provided by the Government of Pakistan.
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1939

Upon receiving the 1939 Qadiani religion from Prof. Elias Burney, Iqbal wrote:  Research into the problem is historically important.  As far as I know, this problem is an invention of non-Arab Muslims and its origin is Aryan.  The Semitic imagination of prophecy is much higher than this.  In my humble opinion, historical research on this issue will put an end to Qadianism. “

It is clear from our writing that Iqbal did not campaign against the Qadianis in a state of emergency, but fought against the Qadianis with full success from 1902 until his death.  The great ulema attacked this infidelity on the religious and religious fronts and Iqbal on the civil, cultural and political fronts and openly in 1935 due to Qadiani attempts to sabotage the Pakistan Movement which was the last attempt for the liberation of the Muslim subcontinent.  He demanded that they be declared a minority so that they would not be enslaved by Hindus and British by being elected to Muslim seats.  In order to form a Qadiani state in the subcontinent, the Qadianis sometimes made Punjab, sometimes Kashmir and sometimes Balochistan the center of their activities which were thwarted by the servants of God.
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1940

Shaikh Ata Muhammad, elder brother of Allama Iqbal, died on Dec 22, 1940. He is buried in Kashmirian graveyard, Sialkot.
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1945

Shabnam (Allama Iqbal’s granddaughter) died on Sept 5, 1945. She is buried in Meraj Din graveyard of Sialkot.
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1946

Shaikh Imtiaz Ahmad, Iqbal’s nephew, died on Dec 30, 1946, and is buried in Bahrain graveyard.
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1947

Karim Bibi (first wife of Allama Iqbal) died on Feb 28, 1947. Her last resting place is in Meraj Din graveyard, Lahore.
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1948

Akbari Begum (Iqbal’s niece) died on 1948. She is buried in a Quetta graveyard.
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1949

Shaikh Noor Ahmad (Iqbal’s nephew) died in 1949 and is buried in Kashmirian graveyard, Sialkot.
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1951
In 1951, writings from Allama Iqbal emerged which seem to prove that he was a Quranist, or someone who didn’t believe in the concept of the Mahdi or Messiah in Islam:

“I consider all the Hadith reports relating to the Mahdi and the concepts of Messiah-ship and Mujaddids to be the result of Persian and other non-Arab philosophies. They have nothing to do with Arab thought or the true spirit of the Quran.” (written in 1932) (Iqbal Nama, Part II, Makatib Iqbal, (Muhammad Ashraf, Lahore, 1951), pp. 230-232, Letter no. 87).
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1953

In 1953, in court, the Lahori-Ahmadi, Khwaja Nazir Ahmad alleges that Iqbal joined Ahmadiyya formally in 1897 (See “Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement” by Hafiz Sher Muhammad {A Lahori-Ahmadi}, see page 9).
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1954

Shaikh Zahoor Ahmad (Iqbal’s nephew) died on Aug 22, 1954, and is buried in Kashmirian graveyard, Sialkot. Shaikh Khurshid Ahmad (Iqbal’s nephew) died on Aug 25, 1954. He is buried in Kashmirian graveyard, Sialkot.

Karim Bibi (sister of Allama Iqbal) died on July 4, 1958, and was laid to rest in Kashmirian graveyard of Sialkot. Prof Manzoor Ahmad (Iqbal’s nephew) died on July 15, 1976 and was laid to rest in Kashmirian graveyard, Sialkot.

Aftab Iqbal (Allama Iqbal’s first son) died on Aug 13, 1979. He was laid to rest in Sukhi Hussain graveyard of Karachi. Waqar Iqbal (son of Aftab Iqbal) died on Dec 22, 1988, and was buried in Sukhi Hussain graveyard of Karachi. Mukhtar (Iqbal’s nephew) died on Dec 18, 1989. His grave is in Miani Sahib, Lahore.

Muhammad Zafarul Haq (Iqbal’s nephew) died on Jan 27, 1990, and is buried in Society graveyard of Karachi. Shaikh Ejaz Ahmad (Iqbal’s nephew) died on Jan 2, 1994. He is buried in Steel Town graveyard, Karachi. Barkat Bibi (Iqbal’s niece) is buried in Kashmirian graveyard, Sialkot.

Sarwar (Iqbal’s nephew) is buried in Lahore graveyard, Fatima Bibi (Iqbal’s sister) was laid to rest in Kashmirian graveyard of Sialkot and Zainab Bibi (sister of Allama Iqbal) was buried in a Wazirabad graveyard.
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Links and Related Essays

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https://en.wikipedia.org/wiki/The_Indian_Antiquary

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https://ahmadiyyafactcheckblog.com/2017/06/12/lecture-sialkot-was-delivered-by-maulvi-abdul-kareem-not-mga-1904/

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Allama Sir Mohammad Iqbal was an Ahmadi Muslim Until a few years before his Death

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https://ahmadiyyafactcheckblog.com/2019/11/19/in-1929-the-ahmadiyya-khalifa-went-to-jammu-kashmir/

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Allama Sir Mohammad Iqbal was an Ahmadi Muslim Until a few years before his Death

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