Intro
In the below, we have chronologically catalogued how MGA did Takfir against Muslims and vice versa. It should be noted that MGA never quoted 4:94 (4:95 in the Qadiani Quran), thus, his comments on this verse are unknown. Obviously, this verse and the hadith of this nature refer to war time and how a Muslim shouldn’t suspect that a new Muslim had fake converted to Islam. Check out Bro Imtiaz’s extensive video on the topic.
It should be noted that MGA did Takfir in 1891 (of Muslims who believe in abrogation). MGA also alleged that all Muslims who believe in the physical descent of Eisa (as)(which constitutes 99% of Muslims in the world) were guilty of breaking the seal of prophethood as described in 33:40.
In 1892-1893, MGA and his team of writers wrote vs. Sir Syed that Allah had opened secrets of prophethood, messenger ship and wahi to MGA and thus, MGA’s deniers are Kafir and destined for Hell (See A’ina-e-Kamalat-e-Islam, online English edition, page 293).
In 1899-1902, in Tiryaq ul Qulub, MGA said Kafirs are only those who deny law-bearing prophets, and since MGA wasn’t a law-bearing prophet, his deniers were not Kafir. However, MGA claimed prophethood in 1900-1901 and his attitude changed (See Tiryaq ul Qulub, p. 130, via Muhammad Ali, “Prophethood in Islam“).
In 1902, MGA did Takfir on Shia’s and called their beliefs as shirk.
In 1902, via Tohfa Tun Nadwah (see page 16, online english edition), MGA said Muslims are accountable for denying him.
In 1903, MGA ordered Ahmadi’s to refuse the Salaam (greeting of peace) to any level of rejector (mukafir) and those that cuss (galee) at Ahmadiyya, those who are silent, they are the rejectors (mukafir). MGA also said don’t eat with them, buying and selling with them is allowed. Do not perform funeral prayers for them! (See Malfuzat-3, older Urdu edition, page 215, April 10, 1903, Al-Hakam, pages 13-14 and via Bro Imtiaz showed a quote (1:18:37 timestamp)(Dec-2025).
In 1905, Ahmadiyya sources allege that on Oct-27-1905, while in Delhi, on Friday, MGA was allegedly asked by a student many questions about his wahi and status. MGA was also asked as to why his deniers were called Kafir. MGA replied and said that Kufr means to reject. When
these people do not accept one appointed by Allah and abuse and deny, then the matter does not stop there. Rather, a door opens, and the tongue is set loose, and gradually, one is deprived
of the ability to do good deeds. MGA also called himself a prophet, without qualification (See Malfuzat-8, online English edition, pages 52-64, via Badr, vol. 1, no. 33, p. 2–4, dated 6 November 1905).
In 1905, MGA argued that it was mandatory to accept him (See the al-Badr, vol. 1, no. 36, p. 3–5, dated 17 November 1905, via Malfuzat-8, online English edition, page 69).
In 1905 (Nov-17), MGA and his team of writers argued that the denial of a prophet leads to Kufr. They also quoted a hadith from Bukhari wherein it is stated that Allah has a war with those who deny a Wali (See Malfuzat-8, online English edition, page 9, via Al-Hakam, vol. 9, no. 40, p. 10, dated 17 November 1905).
In 1905 (Dec), two men took Bai‘at [the Pledge of Allegiance] with MGA at Qadian. One asked whether it is permissible to offer Prayer behind a non-Ahmadi or not. MGA said, They call us kafirs [disbelievers]. If we are not kafirs, that kufr [disbelief ] reverts upon them. The one calling a Muslim a kafir, is himself a kafir. For this reason, it is not permissible to offer Prayer behind such people. Moreover, those in their midst who remain silent [regarding us being Muslim or kafir] are also included among them. It is not permissible to offer Prayer behind them either because they harbour some opposing religious belief in their hearts which prevents them from openly joining us (See Malfuzat-8, online English edition, page 192, via Badr, vol. 1, no. 39, p. 2, dated 15 December 1905).
In 1906, an Ahmadi from Jhelum came to Qadian and told MGA that there was an Ahmadi in Jhelum who prays behind Muslims and sometimes, leads the Ahmadi’s in prayers. Is this permissible? MGA said when those people call us kafir and say that if we are wrong in calling them kafir, then we ourselves are kafir, then how can it be permissible to pray behind them? Similarly, if an Ahmadi prays behind them, do not pray behind him until he offers taubah [repentance] (See Malfuzat-8, online English edition, pages 430-431, via Badr, vol. 6, nos. 1 and 2, p. 18, dated 10 January 1907).
In 1906-1907 (via Haqiqatul Wahy), MGA denied write a letter to Dr. Khan wherein he did Takfir, however, a few pages later, MGA called Muslim’s who believe that Eisa (As) hasn’t died yet as committing shirk. Thus, MGA was basically doing Takfir 3-4 different ways in 1906-1907.
In 1907, allegedly at the 1907 Jalsa at Qadian, MGA argued that simply professing to be a Muslim is not good enough, a person must prove it (See Al-Badr, vol. 7, no. 1, p. 7, dated 9 January 1908, via Malfuzat-10, online English edition, pages 32-96). MGA complained about being declared Kafir by the Muslims of India and said that Ahmadi’s have the same Qibla, the same salat and that “Qadiani’s” did fast in the month of Ramadan in the same fashion; and that there was no difference with regard to Hajj [the Pilgrimage] and Zakat [almsgiving]. Still, for reasons unknown, they declared us to be even worse than the Christians and the Jews, and it was considered [by them] worthy of reward to abuse us day and night.
In 1908 (Mar), MGA was asked about Ali (ra) and whether he did Taqiyya or not. Firstly, MGA argued that Shias incorrectly accuse Sunni’s of altering the Quran, MGA says that this isn’t possible. MGA infers that the Shias accuse Ali (ra) of disingenuously praying behind 3 Khalifa’s and called it Taqiyya, MGA says this is not possible. MGA then says that his own followers are thus not allowed to pray behind non-Ahmadi’s (See the Ahmadiyya Takfir timeline)(See Malfuzat-10, online English edition, pages 215-221, via Al-Hakam, vol. 12, no. 20, p. 7–8, dated 18 March 1908). MGA compared Taqiyya with Ahmadi’s praying behind non-Ahmadi’s.
In 1908 (Mar), Maulvi Sanaullah admitted that he was confused on prayers behind common Ahmadi’s, that’s why he seeks opinions of other scholars on this matter. But he was not confused on takfeer of Qadianies he has written clearly that fatwa of kufr is still binding and there is no reduction on severity of their kufr in the same essay (See scans in the below).
In 1908 (Dec), Mufti Muhammad Sadiq published portions of his correspondence with an Ahmadi in Baluchistan. This letter was addressed to MGA, however, opened and read by Mufti Muhammad Sadiq, which is normal. In this letter, the Ahmadi is asking if it is OK to pray behind non-Ahmadi’s? The Ahmadi in the letter complains about a local Ahmadi named Nur Muhammad who seems to like to pray behind Muslims. This Ahmadi explains that this Nur Muhammad is a dear friend of his and is a pious man of repute. This Ahmadi explains that Nur Muhammad was the one who introduced him to Ahmadiyya in the first place, thus the irony and confusion. MGA allegedly dictated a response via Mufti Muhammad Sadiq. In this response, MGA said that if there are such people who would tender a public announcement to evidence their good faith that they do not follow those maulawis [Muslim clergymen] who have declared me a disbeliever, it would be acceptable to pray with them. Otherwise, the one who declares Muslims to be kafir becomes a kafir himself, so how can we offer our Prayer behind him? Verily, this is not permissible according to the Noble Law [of Islam](See Malfuzat-10, pages 221-223, via al-Badr, vol. 8, no. 7–9, p. 5, dated 24 to 31 December 1908).
By 1911, MGA’s son, Mirza Basheer ud Din Mahmud Ahmad was authenticating the letter to Dr. Khan and thus contradicted MGA.
In 1914 (May-16), Mirza Bashir Ahmad was listed as the editor of the Al-Fazl (see Bro Imtiaz, 1:21:35 time stamp)(see scan in the below). Mirza Bashir Ahmad wrote an article wherein he accused Khwaja Kamaluddin of starting this dispute on Takfir and now as a result of that, there are 2 sects. Mirza Bashir Ahmad alleges that it was only Abdul Hakim Khan who didn’t agree with the Takfir of MGA in 1906-1907, i.e., that every person who has heard of MGA and has refused to accept MGA, he is not a Muslim. Mirza Bashir Ahmad says that Abdul Hakim Khan was kicked out of Ahmadiyya for the crime of not agreeing with MGA’s takfir.
In 1915, via the Urdu Review of Religions (ROR)(1915-March/April)(the famous Kalimatul Fasl), and via at Bro Imtiaz 1:11:19, time stamp (in July-2025), Mirza Bashir Ahmad quoted the letter to Dr. Abdul Hakim Khan Patialvi wherein it is written that every such individual who has heard MGA’s message and has not accepted MGA, they are not a Muslim. Mirza Bashir Ahmad says that this quote of MGAQ solves many problems, firstly, MGAQ was told via ilham that those who reject you is not a Muslim and this is an order that MGA should consider those who reject him as Non-Muslim.
In 1916, The Khalifa’s brother, Mirza Bashir Ahmad does open Takfir on Lahori-Ahmadi’s and all other Muslims (See Al fazl 15 Jan 1916). Basically says whoever doesn’t believe in MGA whether he has heard of him or not is a kafir, but what would happen to him in the hereafter they don’t know. In the Al-Fazl, September 5, 1916, page 6, Mirza Bashir Ahmad wrote about Ahmadiyya Takfeer, this was turned into a book, “Mazameen-e-Basheer” in the 1960’s.
In 1917, the Ahmadiyya Khalifa does open Takfir, he alleges that MGA said that their Islam and our Islam is different, their God and our God are different, Our Hajj and their Hajj are different, Similarly, we differ from them in every matter” (See the Al-Fazl, 8-21-1917,full scans in the below). The ROR of April-May-1917, Maulvi Sher Ali clearly explains how MGA’s beliefs on his deniers changed over the years and eventually, landed on the idea that all non-Ahmadees were infidels (Kafir’s).
In 1918, Maulana Muhammad Ali refuted these ideas and arguments most forcefully in his Urdu book of some 90 pages entitled Ahmad Mujtaba, published in December 1917. He also covered the same subject in English in his book Split in the Ahmadiyya Movement, published in January 1918. In summary, Muhammad Ali argued that MGA was not a prophet and thus his deniers could never be Kafir’s per Islamic law.
In 1919, We have found a reference to the Al-Fazl of 1919 wherein the Khalifa, Mirza Basheer ud Din Mahmud Ahmad expressly calls all deniers of MGA’s prophethood as Kafirs and deniers of God. It’s from a recent online edition of Al-Hakam.
In 1921, The Khalifa finally responded to Muhammad Ali in his famous book, “Aenas Sadaqat” (The Mirror of Truth)(December of 1921)) in english as “Truth About the Split”(1924). In this book, the Khalifa admitted to doing Takfir, however, he seems to have been softening his stance and referred to Muslims as “ghair-ahmadi-musalman” in english as non-ahmadi-muslims. Also in 1921, there is a conversation on Qadiani’s not praying janaza on Muslims. This law is brought by Muhammad (Saw). If someone denies one prophet amongst all the prophets, and point #2, you can’t make dua for them. Thus, someone who denies the prophethood of MGA is outside of Islam. Thus, blame Muhammad (saw)(mazala)(See Al-Fazl, Oct-17-1921).
In 1922, Muhammad Ali responds to Aenas Sadaqat, with “Haqiqat-i-Ikhtilaf” (Reality of our Differences) and explains how the Khalifa at Qadian is running a family business. However, Muhammad Ali didn’t catch how the Khalifa was slowly moving away from open Takfir to silent Takfir.
In 1923, Mirza Basheer-uddin Mahmud Ahmad, the Ahmadi Khalifa ordered Ahmadis to stop doing open Takfir on Muslims, even though it is true that the non-Ahmadis are infidels, one should not speak about it needlessly (See Freidman, “Prophecy Continous” (2003) edition, see page 161, via Review of Religions,–22 (1923), page 51).
In 1931, the Khalifa was still saying that the Qadiani-Ahmadi version of Islam differs with all Sunni’s/Shia’s.
In 1933, the ROR of March-1933 tells the world that the Qadiani’s see Muslims as Kafir’s, this is in terms of an essay entitled, “Ahmadiyya Movement as Viewed by a Christian Writer”.
In 1934, the ROR of Sep-Oct 1934 discusses Ahmadiyya Takfir.
In 1935, MGA’s famous letter to Dr. Khan wherein MGA does open Takfir is quoted in Al-Fazl, see Essence of Islam (See Al-Fazl, Qadian, Jan 15, 1935 and March-15, 1935, page 5)(April 26, 1935, pg.14). This book (Political Solidarity of Islam) was a Friday khutba delivered by Mirza Mahmud Ahmad on 26th April 1935. An article appeared in Paigham Sulh in its issue of 11th May 1935 by Maulana Umar-ud-Din Shimlavi commenting on this khutba. And in Paigham Sulh dated 15 May 1935 the Friday khutba of Maulana Muhammad Ali delivered on 3rd May 1935 (i.e. the next Friday after Mirza Mahmud Ahmad gave his khutba) is published responding to Mirza Mahmud Ahmad’s khutba. Read at this link Maulana Muhamamd Ali’s khutba of 3 May 1935. Maulana Muhammad Ali also deals with Mirza Mahmud Ahmad’s absurd claim on p. 11 that: “It was the late Khwaja Kamal-ud-Din, who by his speeches and writings, at first, started this question of Kufr and Islam in our Community.” I mentioned above (link) that an article appeared in Paigham Sulh in its issue of 11th May 1935 by Maulana Umar-ud-Din Shimlavi commenting on this khutba by Mirza Mahmud Ahmad, referred to by Bilal above. I must admit that I was remiss and negligent in not actually reading this article! It doesn’t only comment on that khutba, it notes the attempt to back peddle. So I have made this two page article available at this link. Its title is: “Kufr collapsed after much hope and prayer” (Kufr toota khuda khuda kar ke), su In Paigham Sulh of 14 September 1935, Dr Basharat Ahmad has commented on the 1935 khutbah of Mirza Mahmud Ahmad being discussed above. Here is a link to his article.
In 1936, The ROR of March has an extensive write up vs. Muhammad Iqbal, in this write-up they talk about Ahmadiyya Takfir and claim it’s different than it sounds. The ROR of Oct-1936 discusses Takfir. In the Paigham Sulh of 3 February 1936, Allama Iqbal alleges that he met MGA in 1904 in Sialkot and asked him about Takfir and MGA said NO (see Sir Iqbal and the Ahmadiyya Movement by Hafiz Sher Ali).
In 1937, the ROR of May discusses the Ahmadiyya theory on Takfir, quotes Muhammad Iqbal and his concerns, and downplays ahmadiyya takfir.
In 1940, there is a khutba by Maulana Muhammad Ali on 26 April 1940 (Paigham Sulh, 3 May 1940), entitled: “Khalifa of Qadian refuses to enter conclusive debate. The issue of Kufr and Islam is the real root of our difference.”
In 1941, the ROR of June-1941 quoted an older edition of Malfuzat and alleges that MGA claimed in 1901, that his rejectors are Kafir, since Muslims believe that anyone who rejects the Messiah or Mahdi will be a Kafir. The ROR of Nov-1941 has Malfuzat from MGA wherein MGA claims that his denial is like denying Muhammad (saw). The ROR of Dec-1941 also talks about Takfir and the status of those who reject MGA.
Continue reading “The #Ahmadiyya Takfir timeline”
