Intro
The billboard at the tomb of Yuz Asaf and Naseer ud Din Roza Bal, Srinagar, Kashmir, India specifically quotes the Quran, 4:157 and 4:158 and the Bible, Mark 16:19, which says, “””After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God.”””.
Continue reading “The billboard at the Yuz Asaf tomb in the Roza Bal, Srinagar, Kashmir, India”
Intro
A certain family has had the rights to collect all the money that is deposited at the famous shrine of Yuz Asaf and Naseer ud Din in the Roza Bal neighborhood of Srinagar, Kashmir. They have never liked the Ahmadiyya insinuation that this tomb belongs to Esa (as), instead they assert that this tomb is that of a Sufi saint, Naseer ud Din and also an older saint, Yuz Asaf, who seemed to be the son of a Buddhist King. Ghulam Nabi Ringhshal was the guardian of the Yuz Asaf tomb was interviewed by a random african-british researcher back in the 90’s, he interviewed Ghulam Nabi Ringhshal, you can see the short interview here (at the 1:08:15 mark). We have also archived it here at the Ahmadiyyafacthcheckblog youtube page (at the 6:00 mark).
Continue reading “In the 1990’s, Ghulam Nabi Ringhshal was the guardian of the Yuz Asaf tomb”
Intro
Dear readers, MGA never promised 50 volumes of the Braheen-e-Ahmadiyya, check all the records from the 1878-1884 era, there is no such promise, however, he did promise 300 arguments in favor of Islam and claims to have already written most of them. But BA1–4 only covers one argument, that is, that MGA receives divine revelation from his God, and this is 1 argument of 300.
Furthermore, Barahin-e-Ahmadiyya Part V was published after MGA died (october 15, 1908), hence, it’s obvious that MGA didn’t write the new preface, in fact, the entire book is something different, it was supposed to cover the remaining 299 arguments in support of Islam. Moreover, Barahin-e-Ahmadiyya Part V is 8 books mashed into one. They are as follows:
1–The introduction/preface————————————————————9 pages
2–A poem called the Help of God (Nusratul Haqq)———————–33 pages
3–“Signs of True Faith”——————————————————————44 pages
4–Explanation of the True Nature of a Miracle and its Need———7 pages
5–Fulfilment of Prophecies———————————————————–134 pages
6–Appendix to Barahin-e-Ahmadiyya, Part V———————————224 pages
7–Laying to Rest Doubts by Sayyad Muhammad ‘Abdul Wahid—–42 pages
8–Reply to Doubts of Rashid Ahmad Gangohi——————————-46 pages
In 1907, in Haqiqatul Wahy, MGA and his team of writers mentioned how BA5 was in the works (see page 491) and it would contain 300 signs, but if you look at BA5, it has nothing of the sort. This is the preface. Why did the ghost-writers of this book write 50=5? Well, back in 1900, MGA promised 40 parts of Arbaeen, however, he stopped a few months later at 4 and called it even. It seems to me that MGA’s ghost writers used an old argument, that is 50 prayers= 5 prayers. They were frantically publishing all of MGA’s books in late 1908, Jesus in India also appeared for the first time as well as Nuzul-ul-Masih (1909). Furthermore, MGA claimed that the BA had reached 150 parts (See announcements, Vol. 1, ad no 5. PDF 23).
A few pages from BA-5 were translated and posted in the ROR of April-1911. BA-5 was mentioned in the ROR of Nov-1912, MGA’s prophecy about Muslims declining and Ahmadi’s (Muhammadees or Muhammadis) increasing is also posted, it is also mentioned how BA-5 was published in 1908. This book was also quoted by Ahmadi editors in 1914 (in the ROR), as they argued as to why MGA didn’t live up to the famous age prophecy. Barahin-e- Ahmadiyyah volume 5, was re-published in 1914, it was the second edition. See also the ROR of May-1914. The ROR of Nov-Dec-1918 has a 2 1/2 page English translation of the Barahin-i-Ahmadiyya Vol.5. As does the ROR of June-1918. The ROR of Aug-1916 has about 12 sentences of a poem from Barahin-i-Ahmadiyya Vol.5. In 1924, a new edition was published (BA-5, 1924 edition). MGA quoted the famous Zamakhshari and alleged that in his Tafsir Kashshaf he wrote that Eisa (As) died a natural death in terms of 3:55 (3:56 in the Kadiani Koran)(see page 486, 508-509, online English edition).
Continue reading “Barahin-e-Ahmadiyya Part 5–A full review and analysis”
Intro
In the 1920’s, the Ahmadiyya Khalifa, Mirza Basheer-uddin Mahmud Ahmad propped up a basic and average lawyer, Zafrullah Khan as the political arm of the British. Zafrullah Khan loyally supported the British government and acted as their agent.
During WW-2 (March-1940), Zafrullah Khan secretly drafted the famous Lahore Resolution, which means that the 2nd Qadiani-Ahmadi Khalifa and his team of writers were the real authors.
Maulvi Muhammad Yar Arif along with Maulana Abdur Rahim Nayyar, represented the Ahmadiyya Jamaat in the annual session of the Muslim League on 23 March 1940, in which the Lahore Resolution, also called the Pakistan Resolution, was passed. Thus, this was a historic moment which they had the honour to be a part of (Tarikh-e-Ahmadiyyat, Vol. 24, p. 689).
“Note by Sir Zafarullah Khan on Dominion Status”. MSS EUR F125/135. British Library. 6 March 1940. pp. 117–150.
Continue reading “Ahmadiyya and the Lahore Resolution”
Intro
Watch my video explanation here. Watch Imam Omar Soleimain explain it here also (35:00 mark). In 1891, a few months after MGA had claimed to be the second coming of Esa (as), as “Taudih-e-Maram” in English as “Elucidation of Objectives” was published, we find this silly argument (see pages 14-15, online english edition of 2004). We don’t seem to find this argument ever again in any of MGA’s book or newspapers. MGA claims to have been studying hadith since a child, however, he had never seen this hadith and had never realized that it was about him (per his own opinion). Muhammad Ali told us in 1915 that this book, was published on January 22, 1891, even Qadiani sources acknowledge that it was written in 1890 (see Hidden Treasures), it was most likely written in the early part of 1890 by Noorudin and his team of writers. Interestingly, most of their arguments about Esa (as) being dead were directly stolen from Sir Syed’s Tafsir of the Quran. However, this hadith report and the silly argument that they made is unique to MGA and his team, no other islamic scholar or laymen ever made such a ridiculous argument.
MGA quotes 2 hadith which are back-to-back in Sahih Bukhari, in one instance, while Muhammad (saw) was in heaven, Esa (as)’s skin color seemed to be reddish, which is possible in heaven (aging doesn’t happen in heaven either, in fact, the entire theory of space-time doesn’t apply in heaven), it is possible that in heaven everyone’s skin has a reddish hue, this is why Moses (who’s skin was light brown), appeared to be just brown, or dark brown (see Bukhari, V.4, Book 55, number 648), hair can also change from curly to straight, in fact a corresponding hadith in Sunan Abu Daud which also explains how when Esa (as) physically returns to Earth, his skin will still be reddish for a few days and then be brown by the time he converts all Christians and Jews to Islam and then enters the Kaaba. In the very next hadith in Bukhari, which describes how Esa (as) will look once he comes back to Earth and has been on Earth for a few years and has entered the Kaaba, he is described as with brown skin(see Bukhari, V.4, Book 55, number 649), thus proving that in heaven skin color and many other things can change, since the normal laws of physics don’t apply, Esa (as)’s skin color will revert to brown as he lives on Earth for a few months. One last thing, also in Sahih Bukhari, and MGA didn’t mention this, there is another hadith which seems to cast doubt on this narration and claim that Dajjal would have red skin, nevertheless, feel free to read that also in this context (See Sahih al Bukhari, Volume 4, Book 55, Hadith #650). Moreover, the universe is filled with Red Dwarf suns, these are the overwhelming majority of stars, on those nearby planets, everything will be seen in red. Thus, in review, Esa (as) was described as with reddish skin tone while in heaven and brownish skin tone after being on Earth for a few years, his hair will undergo a similar process. These are the normal effects of physics. Furthermore, there are 3-4 additional hadith which tell us that Esa (as) will look like an arab, Urwa bin Masud. Lastly, it should be noted that MGA denied the physicality of the Mira’j in this book and Izala Auham and relied on Ibn Hashim as his authentic source of information, which is academically dishonest.
MGA’s skin color was also described differently, in Zikr-e-Habib, Muftree Muhammad Sadiq alleged that the complexion of MGA was wheatish and reddish fair. When he would laugh, his face would turn red. His hair was straight, soft and shiny, hanging down to his ears. His beard was slightly longer than the length of a fist, and he would have any longer hair than this trimmed down (Translated by Al Hakam from the original Urdu in Zikr-e-Habib, pp. 25-29).
Continue reading “Why is Esa (as) described in hadith as having reddish and brown skin color?”
Intro
Chronologically, it all started with MGA’s announcement of 2-6-1898, which formed a portion of the book, Ayyam-us-Sulh, it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. MGA and his team then decided to hold a meeting of Ahmadi’s on May 2, 1898, in Qadian. About a thousand people attended the meeting (See Hidden Treasures). Shortly thereafter, MGA and his team wrote a book entitled, “A Revealed cure for Bubonic Plague” (1898). Full PDF—A revealed Cure for Bubonic Plague. In this book, MGA and his team prescribed 2 medicines against the plague, “Tiryaq-e-Ilahi” and “Marham-i-Esa”.
Ayyamus-Sulah was published on Jan-1-1899, and it contains many things about the plague, it’s not in English, thus we don’t exactly what it contains, the same announcement of 2-6-1898 is also included. Hani Tahir (at the 18:45 mark) tells us that in Ayyam-us-Sulh, MGA wrote a revelation which said, “O Messiah of this world, our impression”, MGA then quotes Quran, 8:33 (8:34 in the Ahmadi quranic numbering system) and says that this revelations means the same as 8:33, i.e., that Allah would not punish people as long as MGA was among them. In Oct of 1899, Ahmadiyya medicines were banned, however, Ahmadiyya leadership seems to have filed an appeal, however, the appeal was rejected and the ban was held up in 1900 (see Walter, page 42). By 1902, Mirza Ghulam Ahmad (MGA) specifically claimed that biological pandemics had been unleashed on planet Earth as a result of the majority of humans rejecting his wild claims of prophethood/messengership, being the second coming of Jesus (as) and etc (see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God” {published in April of 1902} online english edition of 2015), when his opponents died of plague, MGA boasted about it in many books, he even quoted the Quran and wrote: “We do not punish a people until a Prophet has been sent to them.’-(Bani Isra’il, 17:16)(see page 10, “Tajalliyat-e-Ilahiyyah”,1922). In “”Defence Against the Plague & A Criterion for the Elect of God”, MGA claimed that this plague was a punishment from his God and it would not be lifted from Earth “until people remove from their minds the thoughts that surge therein; that is to say, until they accept the commissioned one and Messenger of God. Almighty God will guard Qadian against the scourge of plague so that people should recognise that this was so because the Messenger and Apostle of God lives in Qadian” (see page 11). MGA also claimed to have received a revelation to the effect that Qadian would not be touched with plague in 1902 and included it in this book.
MGA boasted that he had predicted the spread of the plague as early as 1880-1884 in the Barahin-i-Ahmadiyya, however, no such reference exists(see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God”, online english edition of 2015). He even claimed that an indication of the plague was given in “The Green Announcement” of 1888, again another lie. MGA had a habit of making words mean whatever he needed them to mean, whether it was his older books, or the Quran/hadith. “Noah’s Ark” was published in October of 1902, MGA medicines were on the verge of a full ban and MGA began to urge his followers to give in and take the British colonists’ vacinnation, or innoculation, however, most indian’s feared that the British government had purposely started this plague as an attempt to control the population and thus never got vaccinated. MGA wrote that he had previously ordered his followers to not get vaccinated only because of messages from his God, but now he was urging all Ahmadi’s to get the vaccination. MGA also seems to have amended his prophecy of just 4-5 months previously, and amended it to include only those people who were living in the 4-walls of his house, which meant his workers and family, among the workers who lived with MGA were Muhammad Ali, Noorudin, Maulvi Abdul Karim, Muhammad Ahsan Amrohi and a few others. MGA refused to get vaccinated, and all the people in his house would also do the same, that was about 50-60 people. He continues to walk-back his prophecy on the total protection of Qadian, he says that #Ahmadis who don’t fully abide by their bait, may also die, he even went so far as to say that a few residents of Qadian might also die. He goes on to say that non-Ahmadi’s will die at a higher percentage than Ahmadi’s and people will run to join Ahmadiyya as a result of this plague and thus save themselves from death.
In November of 1902, in MGA’s book, “Ijaz-e-Ahmadi”, MGA claimed that the Jews were punished via plague during the time of the first messiah, and likewise people would be punished a second time in the same manner for rejecting the 2nd messiah (See page 37, online english edition), he even wrote a poem in this book wherein he asserted that he prayed that the plague would destroy the entire country.
In February of 1903, in MGA’s book, “Nasim-e-Da‘wat”, MGA continued “walking-back” his prophecy about the protection of Qadian, thus proving that the plahue had hit Qadian by the Fall of 1902. Interestingly, Ahmadiyya sources report from historical sources that there was a huge increase in Ahmadi’s at this moment, the population of Ahmadi’s jumped from just a few hundred to almost 300,000, however, this was a total lie, these numbers were totally falsified in an attempt to show the world that people were joining Ahmadiyya as a result of the plague. In April of 1904, the Talim ul Islam High School was forced to shut down as a result of plague. Later, in 1904, people in Qadian started dying, even in MGA’s own house Muhammad Ali (who was a teacher at the Talim ul Islam High school seemed to have been infected with the plague and barely survived.
In 1905 (Apr), MGA alleged to receive this revelation: “A time shall come upon Hell when there will be no one left in it” (this is connected to the famous weak hadith from Musnad Ahmad).
(See Malfuzat-7, online English edition, page 160-161, via Al-Hakam, vol. 9, no. 13, p. 6, dated 17 April 1905) MGA and his team of writers were inferring that MGA was told via wahi that hell would end. MGA also alleged to have received the revelation: “We have banked down the fire of hell”, MGA then alleged that by way of interpretation, the thought arises that perhaps Allah the Exalted is about to remove the plague from the world. MGA also said that it can mean that He is going to remove it from this village (See Malfuzat-7, online English edition, page 160-161, via Al-Badr, vol. 1, no. 1, p. 6, dated 6 April 1905). MGA also admitted that the above revelation is grammatically incorrect, MGA argued that Allah isn’t bound by grammar.
In the early part of 1905, an Ahmadi, the editor of the Al-Badr, Muhammad Afdhal died of plague, Mufti Muhammad Sadiq was immediately promoted to editor in response. By the summer of 1905, MGA backpeddled on his prophecy again, since the plague was raging in Qadian and claimed that his revelations meant that the entire village of Qadian would not be destroyed. Maulvi Abdul Karim also died in 1905, in October, he died abruptly and most likely of plague, however, Ahmadiyya sources have covered up this story. Farquhar reports that by roughly 1904, the British govt. banned MGA’s quack remedy and thus put an end to his medical career (“Modern Religous Movements in India” (1915). “Marham-i-Esa” seems to have survived however, and was marketed in the Al-Fazl until roughly 1947.
After 1906, the plague seems to have totally left British India. However, the Spanish Flu hit in 1918 and the Khalifa was infected and almost died, he even wrote out his will and cancelled the Jalsa of 1918. MGA and his team alleged that the famous hadith which talk about the breath of the Messiah killing people (See Sahih Muslim 2937a) is really about the plague and Earthquakes which will happen as a result of the rejection/abuse/denial of MGA as the Messiah (See Divine Manifestations [Tajalliyat-e-illahiyyah], page 9, online English Edition)(published in 1922).
In 1907 (April), MGA and his team of writers argued that suffering and dying of plague is a type of Hell. MGA and his team of writers quoted the second half of 2:59 of the Quran (2:60 in the Kadiani Koran) and alleged that the punishment of the plague is for transgressors and the disobedient. This is a punishment for rejecting and disobeying the one commissioned by Allah. It is as if particularly linked to kufr [disbelief]. However, the ones who are not perfect believers, rather are ordinary [believers], as the objective of Allah the Exalted is to try them, therefore, it is possible that for their reformation, He may put them in this worldly hell as an atonement for their shortcomings. And this is unanimously acknowledged among all the sects in Islam that a group of believers will also be in hell for a short period (See Malfuzat-9, online English edition, pages 239-244, via Badr, vol. 6, no. 17, p. 8–9, dated 25 April 1907).
Allegedly on Sep-16-1907, the day that Mirza Mubarak Ahmad died, MGA said that Mirza Mubarak Ahmad had recovered completely from the actual ailment. He had regained full health. There was no sign of fever at all. He repeatedly asked to be taken to the garden. He had a great liking for the garden, so he went there. However, MGA then says that his God had given the news of his death at the very time of his birth (in 1899 via Tiryaq ul Qulub) (See Al-Hakam, vol. 11, no. 34, p. 5–6, dated 24 September 1907, Via Malfuzat-9, pages 394-403).MGA also alleges that on Sep-15-1907, Mirza Mubarak Ahmad called me and put his hand in my hand and shook my hand as if he is departing for some place now and greeting me for the last time.
In Jan-1908, MGA and his team of writers quoted 18:100 of the Quran (18:101 in the Kadiani Koran) and alleged that this verse is a sign of MGA. MGA argues that Hell means plague. MGA then quotes a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors (See Malfuzat-10, online English edition, pages 125-128, Badr, vol. 7, no. 3, p. 3, dated 23 January 1908).
Dr. Khalifah Rashid-ud-Din reported to the Al-Hakam that a few days ago MGA had said that he had seen in a dream that a death was to take place in this house and a goat had been slaughtered. As Maulawi Noor-ud-Deen was unwell in those days, an apprehension arose concerning him. Nawwab Muhammad ‘Ali Khan, Dr. Abdus-Sattar Shah, and he himself—all three—were a witness to this.
Sayyid Mir Hamid Shah reported to the Al-Hakam that his mother had seen a dream (the morning of (9-24-1907) wherein there were four shining stars of Your Holiness (MGA’s 4 sons), one of them fell and entered the earth.
Then Dr. Khalifah Rashid-ud-Din said, people used to call Mubarak Ahmad, Wali, wali [‘Friend of Allah, Friend of Allah’]. Then MGA said: Yes, Wali is verily the one who is destined for Paradise.
It is also noted that the grave of Mirza Mubarak Ahmad was at quite a distance from the other graves in Bahishti Maqbara (this was most likely because he died of plague). MGA responded to this by fabricating a silly dream which is so nonsensical I can’t make sense of it:
“”Sometimes if the father sees a dream, it means his son, and if the son sees a dream, then it means the father. Once I came here (to Bahishti Maqbarah[—The Heavenly Graveyard]) in a dream and instructed the grave diggers that my grave should be away from others. Note that what was in reference to me was fulfilled in relation to my son”””.
Nevertheless, MGA mentioned the plague many times in 1906-1907 in Haqiqatal Wahy (the word plague appears 412 times) and in Barahin i Ahmadiyya Vol.5 (the word plague appears 42 times), in the BA5, he wrote a poem and said, “”You even sent the plague for my help, To fulfil those Signs which are the basis of truth.””.
Another book, “Nuzul ul Masih” (published in 1909) also contains lots of references to the plague. The last book of MGA was published in 1922, “DIVINE MANIFESTATIONS” (Tajalliyat-e-Ilahiyyah), MGA and his team of writers claimed that the plague was supposed to come via God’s promise.
Even in the English-ROR of April-1911, Ahmadi’s presented MGA’s prophecy of plague.
Continue reading “Mirza Ghulam Ahmad, #Ahmadiyya, plague and #coronavirus #covid19”
Intro
Ahmadiyya sources claim that MGA made an announcement on 2-6-1898 about the plague. However, the only source for this is Majmu‘ah Ishtiharat, vol. 3, p. 5, which was published after MGA died, thus it is most likely tampered with. Nevertheless, we have reproduced the text of that via the 2009 online english edition of Tadhkirah, review Hani Tahir’s comments here also (at the 1:50 mark).
1898
2-6-1898
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-
Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, via the 2009 online edition of Tadhkirah, pages 406-407
“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They
answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2020/01/12/medicines-and-dawakhanas-fro-sale-from-qadian/
https://ahmadiyyafactcheckblog.com/2019/04/03/the-plague-ravaged-qadian-contrary-to-mgas-prophecies/
https://ahmadiyyafactcheckblog.com/2017/12/19/mirza-ghulam-ahmad-and-plommers-wine-shop/
https://ahmadiyyafactcheckblog.com/2016/11/07/mgas-teachers-were-opium-addicts-2/
https://ahmadiyyafactcheckblog.com/2016/11/14/mga-looked-like-an-opium-addict/
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#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam #plague #coronavirus #covid19
Intro
Per Ahmadiyya sources, the Khalifa, in 1918, Mirza Basheer ud Din Mahmud Ahmad contracted the spanish flu. Per the Al-Hakam archives, the Khalifa was struck on 10-18-1918. It should also be noted that prior to contracting the Spanish Flu, the 2nd Khalifa was already complaining of ill health and had travelled to Bombay (See the ROR of May-1918) that the 2nd Khalifa went to Bombay since he was suffering from dysentery at Qadian. He thus left Qadian on May 3rd, 1918 enroute to Lahore and then to Bombay via train. and lived on the beach from roughly May 15–June-15 1918, the 2nd Khalifa was barely 39 years old (See the Aug-Sep-1918 edition of the ROR). He returned from this trip and went to Dalhousie next for summer vacation. Not much was previously known about this incident, however, Mirza Masroor Ahmad recently ordered that some of this info should be released. He also admitted that many Ahmadi’s were inflicted with the plague, contrary to MGA’s predictions. The Khalifa was so sick that he wrote out his will and expected himself to die. The Jalsa of 1918 was delayed until March of 1919. This is why Mirza Masroor Ahmad recently said that corona virus can strike Ahmadi’s and this isn’t a punishment for anyone, again contrary to what MGA wrote. It should also be noted that the ROR of Oct-Nov-1917 reports that the Khalifa was in Simla in September of 1917 due to ill health.
Continue reading “In 1918, Mirza Basheer ud Din Mahmud Ahmad, the Ahmadiyya Khalifa, was struck with the #Spanish Flu #coronavirus #covid19 #ahmadiyya #ahmadiyyafactcheckblog”
Intro
Just like his father (MGA), Mirza Basheer ud Din Mahmud Ahmad never wrote anything. Malik Ghulam Farid (1897–1977), was a notable Ahmadiyya scholar who helped him and was part of team of ghost-writers that were deputed the task of preparing various commentaries on the Quran, in Urdu and English. These commentaries were eventually ascribed to the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and appeared with only nine chapters along with an introduction in 1947, the Khalifa signed off on the introduction on 2-28-1947, thus it was published in late February from Qadian, British-India. An English commentary also appeared in 1947.
The introduction of these commentaries are now a book called, “Introduction to the study of the Holy Quran”. This was the first instance of the Ahmadiyya movement (Lahori or Qadiani) arguing that there were humans on Earth before Adam (as) of the Quran arrived and were Jinn. Ahmadiyya sources claim that “Tafseer-e-Kabeer” was split into two parts. The first volume of “Tafseer-e-Kabeer”, which was nine chapters along with an introduction appeared in February of 1947 and from Qadian, British-India. Volume 1 part 1, containing the introduction & the first two chapters (now Vol. 1), was reprinted in 1964, and volume 1 part II, dealing with the next seven chapters (now Vol. 2) was reprinted in 1965 in Pakistan. These Tafseer’s were most likely written by the paid Mullahs who worked directly for the Khalifa. The Khalifa didn’t have a full commentary written on the Quran, only about half, per the introduction of the 1988 edition of the 5 volume commentary by Malik Ghulam Farid (died in 1977), Mirza Basheer ud Din’s “Tafsir-e-Kabir” only covered Chapters 1, 2, 10-29 and 78–114, he missed Chapters 3-9 and 30-77, he missed 53 chapters and purposely, since most of the controversial verses about Jesus and prophethood were contained therein, as well as the famous verse of Ismuhu Ahmad and the famous verse of Chapter 62:3 that #ahmadis quotes as they claim that MGA was the second coming of Muhammad (saw)(nauzobillah).
The first edition of “Tafseer-e-Sagheer” was printed in Dec 1957. The final volume was published in 1979. Ahmadiyya sources claim that the first ever 5-volume english commentary was published in 1962 and an abridged version showed up in 1969, however, these are missing from the records. It is alleged that the 4th Khalifa made major changes to this commentary.
In 1988, a new 5-volume commentary of the Holy Quran was published with Malik Ghulam Farid‘s name on it. He had died in 1977, thus, this was dubious. Nevertheless, this became the official commentary that all Ahmadi’s in the west read. In 2018, another 5-volume commentary was published and can be found on alislam.org. Continue reading “Did Mirza Basheer ud Din Mahmud Ahmad write “Tafseer-e-Kabeer” or even “Tafseer-e-Sagheer”?”