Intro
During the Jalsa Salana of December 1905, Maulvi Abdul Karim Sialkoti’s body was dug up from some graveyard and moved to the Bahishti Maqbara, he was the first person to be buried at this new graveyard, he was only 47 years old at the time of death.
Continue reading “Jalsa Salana 1905 at Qadian”
Intro
Tarikh-i-Azami was written by Muhammed Azam Didamari, he was a Sufi Kashmiri writer in the Persian language. Khawaja means “master”, Kaul is a surname meaning pundit, Didamari means from the Didamar quarter of Srinagar. His history entitled Waqiat-i-Kashmir (The Story of Kashmir), also known after the writer’s name as Tarikh-i-Azami (History by Azam), was published in Persian in 1747. Urdu translations were published by Munshi Ashraf Ali (Delhi, 1846), and Khwaja Hamid Yazdani (Jammu, 1988). After his death his son Khwaja Muhammad Aslam added to the work with his Gauhar-i-Alam (Jewels of the World). In the below, we have posted the PDF’s of the relevant pages of Waqiat-i-Kashmir aka Tarikh-i-Azami. It should be noted that in MGA’s book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see pages 30-31, they only quoted half of the relevant quote, and the reason was because the first few sentences assert that Yuz Asaf was the son of a King, not a fatherless man.
Continue reading “Even Tarikh-i-Azami (History by Azam) tells us that Yuz Asaf was the son of a local King”
Intro
Ahmadiyya mullahs and editors are totally academically dishonest, they are taught to behave as such by the Mirza family. In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as).
Continue reading “Ahmadiyya academic dishonesty and the Yuz Asaf story from “Kamal-ud-Din WA Itmam ul Naimat””
Intro
It seems that Hani Tahir was discussed in the old discussion forums on thecult.info website in 2008 by one of our really good arab researchers, Fuad. Muhammad al-Shafeae wrote one Arabic book titled “The Jinn, a Fact or a Myth”. This book is just a translation of some of Mirza Mahmoud’s writings about the Jinn. The book shows that its writer, like every Arab Qadiani I know, was totally ignorant about MGAQ’s Arabic Ilhami writings. Muhammad al-Shafeae rejected the existence of the Jinn, while MGAQ confirmed in his writings that proving the existence of Jinn and Angels was one of his main roles!
I don’t recall the story of Muhammad al-Shafeae with Qadianiyyat, however I know the stories of some other Arab Qadiani leaders; one of those was my Palestinian colleague in the Engineering College of Baghdad University during early 90’s. His name is Hani Taher and he is currently one of the main Arab Qadiani leaders; he wrote eight Arabic books to defend Qadianism and since almost 6 years, he appears in MTA Qadiani channel on a daily basis.
During early 90’s, Hani was an extremist Takfeeri activists and joined a Takfeeri group in Palestine called “Jama’at al-Muslimeen”. From the name of this group you can rightly understand that they consider every single person outside their Jamaat to be a non-Muslim. Anyone who doesn’t belong to their Jamaat is a Kafir.
For many years I discussed the thoughts of this funny Takfeeri group with Hani. During one of our discussions in 1995 I proved to Hani that he himself is a Kafir according to his own terms and conditions; Hani totally agreed with my evidence and immediately recited Kalima/Shahadah to embrace Islam again!!
Since he had already considered all Muslims to be Kafirs, it wasn’t difficult for him to join Qadianiyyat late 1998. He told me later that he got sick of the Takfeeri ideas and that he loved the Qadiani ideas about the Jinn, the Naskh and the Miracles. As you may have noticed, all the ideas that he loved about Qadianism had not been accepted by MGAQ at all; for MGAQ believed in Jinn, Naskh and miracles of Musa (as).
One common thing about Qadianis, both Arabs and non-Arabs, is that they don’t read MGAQ’s books, even those books which had been written in their native language. In fact, Mirza Masroor himself confessed during his Khutba of last Friday that Qadianis do not read MGAQ books, and most of those books have not been translated to any other language.
_____________________________________________________________________________________________Links and Related Essay’s
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Intro
Mirza Ghulam Ahmad seems to have tried to avoid the topic of Jinn in Islam and properly explaining what Jinn are. It is important to note that the Quran called Iblis (Satan) as a Jinn in 18:50, MGA totally avoided this verse in all of his books. Nevertheless, in the Barahin-e-Ahmadiyya 1–4 series, MGA didn’t fully define Jinn, it seems that he supported the common Islamic belief of Jinn.
In 1893, he argued for the existence of angels and Jinn’s.
In 1896, via “The Philosophy of the Teachings of Islam”, MGA barely touched the topic of Jinn, in fact, the word Jinn only appears 1 time in the whole book, in the context of MGA quoting 51:56 (51:57 in the Qadiani Quran) of the Quran and explaining that the purpose of humans is to worship and recognize Allah (see page 158.
In 1905, MGA claimed that the earthquakes that were prophecied to come would effect the birds and the Jinn (see page 225). In 1908, after MGA had died, in the BA5 (See page 41, online english edition), he claimed that a sect of Jinn drew pictures of the prophet Solomon (as) as he argued that pictures shouldn’t be totally banned in Islam, however, this is a lie.
In 1917, Muhammad Ali commented on 15:27 and claimed that the verse was allegorical, it means “men with a fiery temperament” and 34:41.
In 1921, in this forgotten quote published in Al-Fazl, Mirza Bashir-ud-Din Mahmud Ahmad (Musleh Maud) explicitly wrote that he believes in the existence of jinn, and not only that, but also considered them mukallaf (religiously accountable) under the teachings of the Holy Prophet ﷺ (Al Fazl Qadian [Urdu], No. 82, Vol. 8, 2 May 1921, pp. 7).
In 1923, via Seeratul Mahdi, a person rejected MGA after seeing a dream with 2 Jinn’s named Sukh Dev and Har Dev (see full ref in the below).
In 1994, he admitted that Satan was called as a Jinn, however, he didn’t elaborate further, he purposely gave a muffled answer.
In 1997, he said that believing in Jinn isn’t required for a Muslim. Mirza Tahir Ahmad never quoted MGA on Jinn.
By 1998, Mirza Tahir Ahmad described them as bacteria. Lastly, Sir Syed Ahmad Khan totally denied the concept of Jinn in the 1870’s (There is no such a thing as jinn, see Nur al-Afaq, vol. 5, p. 7).
In 2021, at the Annual Jalsa-UK. The Khalifa calls the Ahmadi’s who were working in the parking lot as Jinn’s, since they did such a good job cars out of the mud.
In 2025, a clip appeared of Mirza Masroor Ahmad wherein he alleged that Jinn has many meanings, it can mean bacteria, any hidden thing, all of those big people who don’t frequently come before the public are also called Jinn, strong people living in the caves and bush, or strong people in general. Jinn is not something we can perceive. Ignorant/illiterate people believe that Jinn can take over a human and influence them (99% of Muslims believe this)(see the clip on TikTok and Twitter and here).
Continue reading “Mirza Ghulam Ahmad seems to have supported the common theory of Jinn in Islam”
Intro
MGA wrote a letter to Nawab Muhammad Ali Khan on 9 January 1892 and informed that he was planning to embark on a visit to Lahore on 20 January 1892, where he would stay for three to four weeks (Maktubat-e-Ahmad [2008], Vol. 2, p. 167-168). Therefore, during the third week of 1892, MGA travelled to Lahore. From the Lahore Station, MGA embarked on a horse-driven carriage to proceed towards the place of stay at the house of Munshi Miran Bakhsh Sahib, the then Municipal Commissioner of Lahore, located near the Chuna Mandi (Tarikh-e-Ahmadiyyat, Vol. 1, p. 454). Later on, due to the influx of visiting people, there was not enough space in that house, and thus, MGA rented another house located in the Said Mittha Bazaar, known as the ‘Mahbub Raiyon wala makaan.” (Lahore Tarikh-e-Ahmadiyyat, p. 28).
An interesting story, in 1892, MGA visited Lahore and was accompanied by Molana Nooruddin in HIRA MUNDI (Red Zone of prostitution). “Appp MAHBOOB RIYOUN kyyy MAKAN waqia hirra mundiii mhyeeiin mouqeem thay “. He spent a few nights at the house of Mahboob Riyoun, which was situated in the worst neighborhood of Lahore, it is unclear whether Mahboob Riyoun was an Ahmadi or not. MGA seems to have been there a few weeks, the end of January and the beginning of February, he also had his written debate with Maulvi Abdul Hakim Kalanori. In 1892, after claiming to be the Messiah, MGA was seen in Lahore for a brain disorder.
Mufti Muhammad Sadiq narrates that he accompanied MGA during his rail journey to Lahore:
“We went to Lahore from Qadian along with the Promised Messiah. We travelled in the inter-class of the train [i.e. the class between the second and the third], and then we reached the house from the Lahore station on a horse-driven carriage. In those days, horse-driven carriages were commonly used in Lahore. The Promised Messiahas first stayed at Miran Bakhsh Sahib’s house and after that, another house was rented. Upon the Promised Messiah’sas arrival [in Lahore], there was great excitement in the city. A large group of people was always present at the house. The family members of the Promised Messiahas were also staying with him. When the Promised Messiahas would come out and sit in the gathering, he would deliver a brief speech and then answer the questions of people.” (Zikr-e-Habib, p. 15).
He further states that since he had to go back to work, he “only stayed there for a day or two and left. MGA stayed there for several days. I remember that Mian Khairuddin Sahib of Sekhwan was also accompanying the Promised Messiahas on this journey.” (Zikr-e-Habib, p. 15).
In 1897, MGA was caught at a house of a famous prostitute in Lahore, “Lucky Tawaif”.
Scan of YAD E RAFTAGAN YANI TAZKIRA ANSAR E AHMADIYYAH.VOL-1 
Intro
“Chashmai Marifat” is a book by MGA and his team which seems to have been published just before MGA died in May-1908 (See Maulvi Muhammad Ali in “Prophethood in Islam”, 1915, page 593), it contains an announcement of the first few pages. Jalal-ud-Din Shams claims that this book was published on May 15, 1908 from Lahore, eleven days before MGA died. However, on the last page of this book, MGA signed off as May-20-1908 (See Chashma-e-Ma‘rifat, RK-23, p 372). The first edition of “Chashma E Maarafat” is posted herein for free download.
In this book, MGA and his team had written that “”one of his opponent who was part of his religion for 20 years and now is against him had predicted that mirza qadyani will die before 4 august 1908, but god will save him and opponents of mirza qadyani will die himself as god will save him from his evils and whoever is right will be saved as decision is in the hand of god.” The ex-Ahmadi who wrote this death prophecy vs. MGA was the famous Dr. Abdul Hakeem Khan from Patiala.
This book also includes an essay on pages 373-436 that the MGA and his team wrote and which was read at a religious conference held by Aryah Samaj Movement in December 1907 in Lahore by Noorudin, Syed Muhammad Ahsan Amrohi was also there, as was Mirza Basheer ud Din Mahmud Ahmad (see Hidden Treasures). MGA also denigrates the hindu God Parmeshwar. MGA even writes that Permeshwar is 10 fingers beneath the navel, which means something very grotesque. The title says on page 305 “ilhami kitabon ki gharz asli ke bayan mein aur ye ke sab se akmal Quran e shareef hai”.
—On page 219 of RK, MGA seems to say that it isn’t beyond the power of Allah to physically raise someone to heaven.
—On page 311 the title is “Islam mein mamooli mazahib se zyada kya baat hai?”.
A few pages of this book were translated into English and published in The Review of Religions at the time (it was also quoted in the Jan-Feb-1919 edition of the ROR). “The Ahmadiyya Movement and Ahmad’s place among the Prophets” (Part-3) bt M. Ataur Rahman is published via the ROR of Dec-1914. He quotes MGA’s books like, “Haqiqatul Wahy”, “Nuzul ul Masih”, “Barahin-i-Ahmadiyya Vol. 5”, “Tiryaq ul Qulub” and “Chashma-e-Marifat”. The June-1913 edition of the ROR has quotation from Chashma’-e-Ma‘rifat. The ROR of June-1909 has 22 pages translated into english. The ROR of Jan-1909 has about 15 pages translated into english. See also the ROR of Jan-1935 for a quote about concubinage. It is quoted in the ROR of Feb-1932. This book is briefly mentioned in the ROR of July-1933. The book is translated a bit in the ROR of Dec-1989. MGA refers to the fig wasp in this book (see page 343).
I am providing here a link to a couple of pages from it in pdf format (best viewed at 100% size in Adobe Reader):
Urdu, from Ruhani Khazain, v. 23, pages 384-385.
English translation, from The Review of Religions, January 1908, p. 12-13.
Continue reading “Chashma’-e-Ma‘rifat (May-1908) quotes and background information”
Intro
Dear readers, MGA never led a Khutbah Juma, he never led salaat after 1888 (and even before, only for old women and little kids possibly), he never did any public speeches either. Ahmadiyya INC turned the lectures of Maulvi Abdul Karim in different cities into books wherein they give MGA credit for giving speeches and etc. However, its a total lie. In May of 1904, the english-ROR reports that MGA was in Gurdaspur on the 20th of May and he gave a lecture, however, this isn’t reported by another Ahmadi sources and thus, its most likely a lie. In this alleged speech MGA claims to quote the Quran as saying, “when the camels will fall into disuse” and he quotes a hadith that seems to say, “Verily the camels will be given up and they will not be used for riding upon”, however, this hadith is a fake, no such hadith exists, and the Quranic verse isn’t properly given, the wording is changed, it should be (at-Takwir, 81:4)—“””And when the she-camels, ten months pregnant, are abandoned””””. This proves that Ahmadi authors were all academically dishonest and in many ways too. This specific verse was first twisted by MGA and his team of writers in 1900.
The scan
Continue reading “Did Mirza Ghulam Ahmad give a public lecture in Gurdaspur on May 20th, 1904?”
Intro
MGA and his team of writers were academically dishonest as they connected Yuz Asaf to Esa (as). Written in 1899, and partly serialized in Review of Religions in 1902 and 1903, the book itself was posthumously published on 20th November 1908 per the order of the Khalifa, Maulvi Hakeem Noorudin. Braheen e Ahmadiyya Vol. 5 was also posthumously published in October of 1908. The first complete English translation was published in 1944. It was an incomplete book, missing many chapters. It was mentioned in the ROR of Dec-1934, in fact, a man named Chaudhry Bashir Ahmad wrote an essay entitled, “Crucifixion Theory Refuted” wherein he quoted this book.
Masih Hindustaan Main—-original edition of “Jesus in India” from Nov-1908.
