Intro
We are collecting references in terms of the beef between the Lahori and Qadiani Ahmadi’s in the era of 1914–1947. Obviously, the 2nd Khalifa’s book, “Truth About the Split” was published in 1922 and Muhammad Ali responded with “True Facts About The Split”.
In the Dec-1921 edition of the ROR, a Lahori-Ahmadi magazine is promoted, “The Light”. The Aug-Sep-1920 edition of the ROR published a speech entitled, “Muhammad and Ahmad”. This is allegedly a speech from 2-18-1920, it doesn’t specify as to where, it only says Lahore. In this speech, the Khalifa argues that more prophets can come.
In the Islamic Review (Lahori-Ahmadi newspaper) of March-1935, prominent Lahori-Ahmadi’s like Khwaja Nazir Ahmad (Vice President of the “Woking Muslim Mission and Literary Trust”, member of the “Board of Trustees” and member of the “Management Committee of the Trust”) told the world that they were not the “Qadiani’s”, nor were they “Ahmadi’s”, they told the world that they believe Muhammad (saw) to be the Final prophet and consider any new claimant of prophethood as outside of Islam (see page 81). Abdul Majid is listed as the “Imam of the Shah Jehan Mosque, Woking, England”. Aftab-ud-Din is listed as the “Acting Imam of the Shah Jehan Mosque, Woking, England”. Khwaja Abdul Ghani is listed as “Secretary of the “Woking Muslim Mission and Literary Trust”.
In 1938, a Lahori-Ahmadi alleged that Mirza Ghulam Ahmad did adultery, but his son, Mirza Basheer-uddin Mahmud Ahmad, the Khalifa did it everyday. Check out Mubahisa Rawalpindi herein.
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1908-1909
The famous Ahmadi clash in 1909 over their silly #Khilafat – ahmadiyyafactcheckblog
At the first Ahmadiyya Jalsa (Dec-1908) after MGA died, there seems to have been wranglings about the powers of the Khalifa vs. the Sadr Anjuman the famous autobiography of the life of Maulvi Muhammad Ali (Mujahid-e-Kabir, 1962)(See also (Al-Badr, 24–31 December 1908, p.13),
(See the 2nd Qadiani-Ahmadi Khalifa’s testimony of 1921 (see page 228). Maulvi Muhammad came to the 1908 Jalsa with a prepared agenda wherein him and others (Khwaja Kamal-ud-Din) attacked the powers of the Khalifa and asserted that the Sadr Anjuman is the true successor (See also “Haqiqat ul Ikhtlaf” [1922]).
Soon thereafter (early Jan-1909), Mir Muhammad Ishaq (MGA’s brother-in-law, 18 years old) prepared 7 questions about the relationship between the Sadr Anjuman (of which he was President)(Check out Uncle Mushtaq Malik explaining it herein) and submitted them to the Khalifa (Maulvi Nur ud Din)(all 7 questions can be found in Muhammad Ali’s book of 1922, “Haqiqat un Ikhtalaf”, pages 51-53). He lived in the same house as Nur ud Din at the time (1909). Nevertheless, the 2nd Qadiani-Ahmadi Khalifa didn’t mention the questions in 1921 at all, however, in 1962, the Lahori-Ahmadi’s revealed 3 of the questions (the other 4 are alleged to be similar)(see page 88). The 3 questions were: (1) Is the Anjuman subservient to the Khalifa (Maulana Nur-ud-Din) or vice versa? (2) Can the Anjuman dismiss the Khalifa or vice versa? (3) How far can the Khalifa interfere in the affairs of the Anjuman? Mir Muhammad Ishaq also told the Khalifa that Maulvi Muhammad Ali and his friends were secretly opposing the Khalifa and it’s office. Lahori-Ahmadi sources allege that Maulvi Nur ud Din sent these questions to be answered by Muhammad Ali and they were. They were sent out. The same questionnaire was also sent to prominent Ahmadi’s in Lahore. Maulvi Nur ud Din called an emergency meeting of the top members (See also “Haqiqat ul Ikhtlaf” [1922]).
The meeting was setup for Jan-31-1909, on the roof of the Masjid Mubarak (right next to MGA’s house). The 2nd Qadiani Khalifa alleges that 200-225 men were there (See page 242). All members of the Sadr Anjuman were there : Maulana Nur-ud-Din —President, Maulana Muhammad Ali —Secretary, Khwaja Kamal-ud-Din —Legal Advisor, Maulana Syed Muhammad Ahsan of Amroha, Mirza Bashir-ud-Din Mahmud Ahmad, Nawab Muhammad Ali Khan of Malir Kotla, Seth Abdur Rahman of Madras, Maulana Ghulam Hasan Khan of Peshawar, Mir Hamid Shah of Sailkot, Shaikh Rahmatullah of Lahore, Dr. Mirza Yaqub Baig of Lahore, Dr. Syed Muhammad Husain Shah of Lahore, Dr. Khalifa Rasheed-ud-Din, Dr. Mir Muhammad Ismail (See also “Haqiqat ul Ikhtlaf” [1922]).
Qadiani-Ahmadi sources alleged that after reading all the responses from Ahmadi’s from Lahore to Qadian, Maulvi Noorudin gave a fiery speech wherein he asserted his control as the Khalifa to whom bait was given and above any Anjuman (see page 243-244). Maulvi Nur ud Din then invited the son-in-law of MGA to speak, Nawab Muhammad Ali Khan. After that Mian Mirza Bashir ud Din Mahmud Ahmad spoke, and lastly Khwaja Kamaluddin spoke (See also “Haqiqat ul Ikhtlaf” [1922]).
Lahori-Ahmadi sources allege in the end Maulvi Noorudin repeated what Maulana Muhammad Ali had allegedly already said, that these questions were irrelevant at that stage and it was wrong to dwell on them. His final decision was that, as both the parties had confidence in him, these questions must not be raised in his lifetime (see page 89)(See also “Haqiqat ul Ikhtlaf” [1922]). Maulvi Noorudin then forced Maulvi Muhammad Ali and Khwaja Kamaluddin to take a new bait at his hand (the nature of this bait was disputed later in 1914 via “Andruni Ikhtilafat-e-Silsilah Ahmadiyya kei Asbab”, p. 58), they complied accordingly! Maulvi Noorudin then forced Shaikh Yacub Ali Irfani to also take a new bait at his hand and he complied (See page 245). Lahori-Ahmadi sources also allege that Mirza Bashir-ud-Din Mahmud Ahmad (before his Khilafat) and Mir Nasir Nawab were made to promise that they would obey him (Maulvi Nur ud Din)(see page 89)(See also “Haqiqat ul Ikhtlaf” [1922]). Maulvi Syed Muhammad Sarwar Shah was there too and wrote about his observations in 1922 via “Al Kushful Ikhtilaaf”. Maulvi Abdur Rahim Nayyar was there too and sided with the Qadiani’s and even gave the 2nd Qadiani Ahmadi Khalifa precious intel.
In late 1914, Khwaja Kamaluddin vehemently argued that he and Maulvi Muhammad Ali took a different type of bait that day (Via page 249, Vide Andruni Ikhtilafat e-Silsilah Ahmadiyya kei Asbab, p. 58). Lahori-Ahmadi sources allege that Mir Muhammad Ishaq also had to get a new bait with the Khalifa (see page 89), the 2nd Qadiani-Ahmadi Khalifa didn’t confirm or deny it.
Ahmadiyya issues continued throughout 1909 (see in the below), it was really a tumultuous year, and Noorudin was still living in MGA’s house, which must have been super awkward for all parties involved.
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1914
In Dec of 1914, Khwaja Kamaluddin arrived in British India and publishes his famous book, “”The Causes of Internal Dissensions in the Ahmadiyya Movement””, By Khwaja Kamaluddin, 1914.
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1915
The 2nd Khalifa publishes “Qaul al Fasl” (Jan-1915) and “Haqiqat un Nubuwwat” (Mar-1915).
Muhammad Ali responded with “Prophethood in Islam”, a huge book, which was published in December of 1915.
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1917
The ROR of Aug-1917 has an essay by Mirza Bashir Ahmad entitled, “Ahmad did lay claim to Prophethood”. In this he argues that MGA only claimed partial prophethood before 1901. He quotes “Haqiqatul Wahy” extensively, however, he avoids the famous comment by MGA wherein he said his prophethood was just a metaphor.
The ROR of Sep-1917 reports that in 1914, at the time of the split, barely 1000 Ahmadi’s left the family of MGA.
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1918
Muhammad Ali published, “The Ahmadiyya Movement, the split”, and has it published in Jan-1918.
The ROR of May-1918 reports that Dr. Mirza Yaqub Beg (who was working as the secretary of the Lahori-Anjuman) presented themselves as the representatives of the Ahmadi’s in British-India to the Vicerory and Secretary of State in Delhi. This made the Qadiani’s very mad. Similar statements were made in the Civil and Military Gazette. The ROR of May-1918 writes in opposition to the Lahori-Ahmadi’s and even claim that Muhammad Ali wrote things in his famous 1917 english commentary which are unislamic, this was in terms of the biological fatherhood of Joseph (astagfarullah).
In the Aug-Sep-1918 edition of the ROR, Maulvi Sher Ali responded to Muhammad Ali’s book, “The Split”, which was Part-4 in his book series on the Ahmadiyya Movement, this was published in Jan of 1918. Most of his arguments vs. Muhammad were re-used in the 2nd Khalifa’s book, “Aenas Sadaqat” (The Truth About the Split)(1921). Muhammad Ali responded to Maulvi Sher Ali with, “How I used the word Nabi in my writings”. Khwaja Ghulam-us-Saqalain is mentioned alot, he was mentioned in the ROR of 1906 and later in 1965 in “Truth Prevails.
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Al Fazl, 9 March 1922
The importance of takbir during salat (2 January 1922)
In the Masjid Mubarak, when the main hall is full, the friends go to the upper floor of the mosque and offer prayers in congregation, and from below, the takbir is said aloud after the imam, according to which those at the top complete their prayers. Although, where the imam is standing, a wide-mouthed funnel, similar to the one on the mouth of the phonograph, has been drilled through the ceiling to convey the sound, still the voice does not effectively reach [on the upper floor]. As always, there were many people upstairs today, but the person from below was saying takbir in such a low voice that his sound could not be heard even inside the mosque, due to which the prayers of those above were completed disorderly [as compared to the imam]. Therefore, Hazrat Khalifatul Masih II[ra] said after the prayer:
“Takbir is not just for blessing but is a necessity. Hence, it should be said out loud. It seems that those above have offered prayers in the wrong [order as compared to the imam].”
The Holy Quran talks to Ahmadi Muslims, not others (3 January 1922)
Hazrat Khalifatul Masih said:
“Allah the Almighty has showered His blessings. I was suffering from a severe cough before the Jalsa [Salana, Qadian] and now it has subsided instead of increasing. I used to have a cough when I would sit in the majlis [gathering] but now it has become less intense. This year, because of this cough, I thought that I would not be able to speak much, but this time I have spoken more than before, i.e. for around 20 hours.”
A friend said on the mention of Maulvi Muhammad Ali Sahib and Khawaja Kamaluddin Sahib that it seemed that Maulvi Muhammad Ali Sahib had less jealousy in his heart than others. Hazrat Khalifatul Masih said:
“Maulvi Muhammad Ali Sahib has some jealousy in his heart and it is not less because when he came here [in Qadian], others broke bread [with us], but he did not eat.”
Regarding the impact on those who believe in the Promised Messiahas and the ones who don’t, Hazrat Khalifatul Masih said:
“[Our] Holy Quran and Hadith are no different [from the others], but there is something about it that when we pick up the Holy Quran who believe in the Promised Messiahas, the Holy Quran starts talking to us and [the same Holy Quran] turns away from others. However, the amount of knowledge, equipment, libraries, wealth, etc., others have, we have nothing as compared to them. But when we say, ‘Bring the Holy Quran and reach a decision,’ they turn their backs. It is indeed our bond with the Promised Messiahas that descends as a blessing in times of need. Just take a look at all the commentaries of Surah al-Fatihah which have been done by our Jamaat, if all of these are combined together, they will become equal to Tafsir-e-Kabir, and they are nothing [as compared to those we are going to do in future]. If others will do a commentary, they will end it after giving the lexicon, grammar, logical and philosophical explanations, but over here, the rivers of knowledge flow [through the ones who believe in the Promised Messiahas].
“The very subject which I explained from Surah al-Fatihah about the stages of suluk [achieving nearness of God] was told to me in an instant. When I started writing it, my fingers started to ache, but I kept writing very fluently in a state beyond my control. I did not know what I was writing or when did I finish it. I read it afterwards and then realised what I have written.”
[The following] new converts took bai‘at:
1. Alam Khan, Khost Area
2. Mahmood Alam, Khost Area
3. Saaduddin, Khost Area
4. Fazluddin, Manoharpur, District Gurdaspur, currently residing in Quetta
5 January 1922
Addressing Maulana Syed Muhammad Sarwar Shah Sahib[ra], Hazrat Khalifatul Masih said:
“Today, I have started writing the treatise which is to be presented as a gift to the Prince of Wales.”
Our example is of shepherds, not doctors (6 January 1922)
After reciting [the Arabic wording of] the nikah sermon, Hazrat Khalifatul Masih said:
“Regarding the matters of nikah, I keep on explaining the guidelines that are needed and the right path by which peace is maintained. However, people still do not understand. In fact, people are accustomed to working without an objective, which in turn leads to disaster. If we work with an objective in our sight, nothing bad happens.
“Behold! No one’s worldly power is of any use before God. We must engage in the preaching of Islam. Those individuals who are amirs or secretaries of various jamaats should pay special attention. Our example is not of a doctor but of a shepherd. If even a single one of his sheep does not return to the herd, he runs here and there in search of it. [Our objective] should not be this that we only look after those who have already come to us, but we should find out the reason as to why others have not joined us. We should get rid of our shortcomings in the said matter. We should not rest if even a single person is outside the religion of God [i.e. Islam]. It is not enough that we saved a few thousand or a few hundred, because no one can be happy that only half of his body is healthy.
“[Let’s suppose that the population of] Lahore is 100,000, as long as even one of them is out of Ahmadiyyat, we should not rest. If a mother has twelve children and one of them is lost, she would never be contented with eleven, then how can we be satisfied if out of a population of 100,000, tens of thousands are out of Ahmadiyyat. Don’t look at the numbers we have already achieved, but look at how many are remaining who have not yet joined us.
“Thus, I advise you to pay attention towards this matter because there is not enough time. Don’t slow down. Your eyes do not see what I am envisioning. You will see those things tomorrow what I am foreseeing today. Every one of you must understand that in this age, the manifestation of God and the reflection of Muhammadsa Mustafa, the Promised Messiahas has appeared in the world, who is also the second Adamas. It is my duty to issue guidance. The time is flying and it is not felt, so value your time and leave negligence.
“Now, I would like to inform you that after the Maghrib prayer tomorrow, all the friends from here [Qadian] and those who have come from outside should gather together. I have given some advice today and so I will give some instructions and guidance tomorrow as well. Consequently, the presence of members of the Jamaat over here will benefit both me and those who have come, and this will also fulfil the purpose for which I have been selected.”
Al Fazl, 6 March 1922
First of all, I would like to give the good news to my friends that the Government of Punjab has presented the gift by the Ahmadiyya Jamaat to the Prince of Wales. May God give strength to this prince of the noble family to truly accept this gift [of Ahmadiyyat], amin.
On the afternoon of 27 February [1922], Hazrat Khalifatul Masih visited the… ground to watch Polo. Huzoor[ra] came back in the evening and led Maghrib and Isha prayers combined. Thereafter, it was the time of the conference of Ahmadiyya Intercollegiate [Association] and there was a speech of Hazrat Khalifatul Masih entitled “Spiritual Regeneration”. The audience numbered more than 800, including a large number of non-Ahmadi Muslims and educated dignitaries and noblemen of other religions. The proceedings of the conference began at 7:25 pm. Chaudhry Zafrulla Khan Sahib[ra] (Barrister-at-law), amir of Ahmadiyya Jamaat Lahore, was the president. Hafiz Roshan Ali Sahib[ra] presented the recitation of the Holy Quran. After that, the president of the conference gave a short speech and requested Hazrat Khalifatul Masih to deliver a speech, and also requested the audience to listen to [Huzoor’sra] speech silently and attentively. At 7:30pm, the speech of Hazrat Khalifatul Masih started in which he presented the views of other religions on the resurrection of the soul and their defects, and then presenting the teachings of Islam in contrast to them invited the people to reflect and pay attention towards it. This speech was very comprehensive, yet very concise and brief. The speech ended at 9:25 pm.
After the silent prayer, a friend asked about Huzoor’s[ra] arrival in Lahore, to which Hazrat Khalifatul Masih replied and a long discussion was held which lasted for about an hour and a half. Then, five individuals took bai‘at:
1. Muhammad Sharif Sahib, Bhati Gate, Lahore
2. Mistri Karam Din Sahib, Bhati Gate, Lahore
3. Balanda Sahib, Bhusse, Amritsar
4. Muhammad Ibrahim Sahib, Ferozepur
5. Abdullah Khan Sahib, Bhamboi Chak, Gurdaspur
On the morning of 28 February [1922], the Bengali principal (who is Brahmo by faith) of Dayal Singh College, Lahore, came [to meet Hazrat Khalifatul Masih]. This friend was also present in the previous night’s speech and after its completion, he had taken time for meeting in the morning. An exchange of views on the meaning of religion and the superiority of Islam continued for about three hours. As the principal sahib could not speak Urdu well, sometimes he used to express his views in English and Hazrat Khalifatul Masih would explain in Urdu. If any word or term could not be understood by the principal sahib, then Chaudhry Zafrulla Khan Sahib[ra] would explain it to him in English.
On the night between 28 February and 1 March [1922], some dignitaries like Khalil-ur-Rehman Sahib (Superintendent Office Northwestern Railway, Lahore), Prof. Syed Abdul Qadir Sahib MA, Prof. Ghulam Abbas Khan Sahib MA, etc., also visited and various issues were discussed till 12:30 pm.
On 1 March 1922, [the following friends] took ba‘iat:
1. Maulvi Ghulam Rasool Sahib, Talibpur, District Gurdaspur
2. Makhdum Masood Ahmad, student of Government College, Lahore, (Pind Dadan Khan)
3. Karim Bakhsh Sahib, Jhang
The hospitality of Hazrat Khalifatul Masih and his khuddam was looked after by Chaudhry Zafrulla Khan Sahib[ra] (Barrister-at-law), amir of Ahmadiyya Jamaat Lahore. Chaudhry Sahib[ra] made all the friends very comfortable and served them in the best possible manner. May Allah the Almighty grant him the best of rewards.
Hazrat Imam Sahib, Khalifatul Masih, left Lahore on the night between 1 and 2 March [1922] by train. Amir of Lahore Jamaat and some other friends came to Lahore station to bid farewell to Hazrat Khalifatul Masih. For the rest of the night, [Huzoorra] stayed at the Batala station. On the morning of 2 March [1922], the caravan arrived at Darul Aman, [Qadian], with the grace and mercy of God. All praise is due to Allah the Almighty who bestowed all blessings.
(Translated by Al Hakam from the original Urdu in the 6 and 9 March 1922 issue of Al Fazl)
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1924
Via the Moslem Sunrise, the Lahori-Ahmadi’s had bought an ad wherein they marketed their work in Germany and etc. (see page 73 and 78, April-1924). On page 78, The Lahori-Ahmadi’s have started a German magazine entitled, “Moslemische Revue” (Moslem Review in English), edited by Maulvi Sadr ud Din. His address is Gieschbrecht-Strasse 5, Charlottenberg, Berlin, Germany. On page 73, the death of Shaikh Rahmatullah (a super famous Lahori-Ahmadi) is mentioned, he is mentioned as sincere follower of MGA.
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1934
Muhammad Ali of the Lahori-Ahmadi’s in mentioned in the ROR of June-1934.
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1935
The ROR of March-1935 has a huge exchange between the 2nd Khalifa and a European. The European asked about the Lahori-Ahmadi’s in detail. The 2nd Khalifa claims that there are only 5000 Ahmadi’s in the whole world.
In the Islamic Review (Lahori-Ahmadi newspaper) of March-1935, prominent Lahori-Ahmadi’s like Khwaja Nazir Ahmad (Vice President of the “Woking Muslim Mission and Literary Trust”, member of the “Board of Trustees” and member of the “Management Committee of the Trust”) told the world that they were not the “Qadiani’s”, nor were they “Ahmadi’s”, they told the world that they believe Muhammad (saw) to be the Final prophet and consider any new claimant of prophethood as outside of Islam (see page 81). Abdul Majid is listed as the “Imam of the Shah Jehan Mosque, Woking, England”. Aftab-ud-Din is listed as the “Acting Imam of the Shah Jehan Mosque, Woking, England”. Khwaja Abdul Ghani is listed as “Secretary of the “Woking Muslim Mission and Literary Trust”.
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1936
MGA’s prophethood is discussed in the ROR of Aug-1936 and a few other months in this year.
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1937
Lahori-Ahmadi’s the election of the 2nd Khalifa are discussed in the ROR of July-1937.
The ROR of Oct-1937 claims that the islamic Review is a newspaper by the Woking Mosque, not the Lahori-Ahmadi’s.
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1938
Al-fazl 31 Aug 1938
Mahmud Ahmad also says in this letter
” and from this accusation, you can tell that this person ( accuser) is a peghami (literally a messenger, aka a Lahori-Ahmadi) that he had this kind of view about the promised Messiah”
The letter
Scan from “Khutbatay mahmoud”
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1938
59:10 time stamp
Al-Fazl, Dec-3-1938
“Ijrai Nubuwwat Ka Igaz, Jo Hazrat Maseeh e Maod per Kola gaya”
“The secret of the continuity of Prophethood, which was revealed upon MGA”
In 1938 (see Al-Fazl of Dec-3-1938) in an article, entitled, “The secret of the continuity of Prophethood, which was revealed upon MGA”, it was argued that this was that secret, which was revealed to MGA at the right time (1901).
Scans
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1940
The ROR of Jan-1940 discusses the early Ahmadiyya Khilafat and the split.
The ROR of March-1940 has a review of a Lahori-Ahmadi essay in “The Light” of Jan-16, 1940. The Lahori-Ahmadi’s seem to have commented on the Silver Jubilee (the 25-year anniversary of the 2nd Khalifa’s Khilafat). The Lahori’s seem to have written that Dr. Allama Iqbal was correct in calling the Qadiani-Ahmadi’s as a new religion called “Ahmadism”. The Lahori’s seem to have responded to the Qadianis on Jan-24 in the “The Light”.
Lahori-Ahmadi’s were discussed by the 2nd Khalifa at the 1940 Jalsa Salana at Qadian.
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1941
The ROR of Feb-1941 talks about the 2nd Khalifa and his split with the Lahori-Ahmadi’s.
The ROR of March-1941 reports that “All Prophets Day” is an ahmadiyya event which is used for tabligh. The Ahmadiyya Movement seems to have participated in a religious founders day of sorts with the some Hindu organizations in Calcutta. The Ahmadiyya Movement seems to have a center at Ahmadyya Darut Tabligh, 61 Dharrumtollah Street, Calcutta, this was signed off by the secretary of the Ahmadiyya Association in Calcutta. The Ahmadi Maulvi Qureshi Muhammad Hanif is also mentioned. A deputation of Ahmadi Mullah’s were sent to Lahore to activate the Qadiani-Ahmadi’s of Lahore and get them to do more tabligh and to address the non-Ahmady communities and try to get them to convert to the Ahmadiyya Movement. Lectures were given, the Bhati gate is specifically mentioned. They also spoke to the Lahori-Ahmadi, Maulvi Muhammad Ali and Maulvi Sadr ud Din.
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1942
In the ROR of Sep-1942, Zafrullah Khan claimed to have met a Lahori-Ahmadi and accused him of atheism based on his comments.
In the ROR of Oct-1942, Mirza Aziz Ahmad mentions a fellow student from his days at the Talim ul Islam High School in Qadian, Dr. Ghulam Mohammad Butt, who is now a Lahori-Ahmadi.
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1943
The Lahori-Ahmadi’s are mentioned in the ROR of Jan-1943.
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1944
The ROR of April-1944 has an essay entitled, “An Open Letter to Maulvi Muhammad Ali Sahib”, written by Ali Muhammad Allahdin (who seems to be a relative of Seth Abdullah Allahdin, he is also the new editor of the ROR. He alleges that this letter was written 2 years ago (1942) and sent to Maulvi Muhammad Ali as he was visiting Secunderabad.
The ROR of May-1944 discusses the Talim-ul-Islam-High School (and new college) at Qadian and later at Rabwah and how Lahori-Ahmadi’s told the Qadiani-Ahmadi’s they would fail in 1914.
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1944
See the Al-Badr issue of October 25, 1906 and ‘Kya Maulvi Muhammad Ali Sahib Sarasar Ghalt Aur Baybuniyad Ilzam Wapas Lain Gay?’ published in August 13, 1944 issue of Al-Fazl).
The poet himself states
“the aforementioned couplet is in great respect in the Court of Muhammad Mustafa (saw) (the Chosen One). God, who knows the hidden secrets hidden within the hearts, is witness that even my subconscious never considered any personality to be in any way comparable to the Seal of the Prophet(saw). Allah the Almighty knows better that by writing this couplet – ‘and he is greater in status than before’—I never imagined that I was bringing anyone in comparison with the Holy Prophet(saw). Rather, what I said was that Muhammad(saw) has descended—that is his second coming has taken place. This is the belief of all Ahmadi Muslims. It is neither by the way of incarnation nor by the transmigration of souls, but is the descent which is his spiritual manifestation as Allah has mentioned in the Holy Quran :
Surely every hour that follows is better for thee than the one that precedes.(Chapter 93 verse 5)
By virtue of durud sharif and noble deeds, not only is such a believer blessed, but the status of the Holy Prophet(saw) is also raised and would continue to be raised because there is no limit to God’s bounties. Therefore, I have said only that the blessings and munificence of Muhammad Mustafa(saw) are descending once again, and that his descent can only mean that his glory is being manifested more than ever before. No other person is mentioned in this couplet, in fact, the final couple of the poem is:
“that is Hazrat Mirza Ghulam Ahmad(as) has attained the status of the Promised Messiah as a consequence of his complete submission to, and perfect followership of, the holy Prophet Muhammad(saw) (Al Fazl, August 13, 1944).
In the time of 2nd Qadiani-Ahmadi Khalifa, he removed this couplet and apologized and Musleh Maud said some people can misunderstand this. The 3rd Qadiani-Ahmadi Khalifa said if it was read in the presence of MGA the poet would be removed from the Jamaat. The 2nd Qadiani-Ahmadi Khalifa has made it clear that anyone who thinks that MGA is greater is a disbeliever 
Scan from 1944
On Page-4, Akmal says that MGA said “Jazak amula Khair”.
Scans
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1947
The ROR of Feb-1947 talks about Maulvi Muhammad Ali (the lahori-Ahmadi) and alleges that he had contracted plague while living with MGA in roughly 1904-1907.
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1949
The Via the Moslem Sunrise of 3rd Quarter-1949, has a book review, a book on Islam written by Gibb wherein he presented the Lahori vs. Qadiani-Ahmadi issue.
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Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2019/12/14/allama-muhammad-iqbal-was-never-a-qadiani-ahmadi/
https://www.alislam.org/book/truth-prevails/chapter-i/
“Al-Qaul-ul-Fasl” by the Khalifa, Mirza Basheer-uddin Mahmud Ahmad–early-1915
“Haqiqat Un Nubuwwat” (1915) by Mirza Basheer-uddin Mahmud Ahmad, some quotes and data
What is Mubahisa Rawalpindi? – ahmadiyyafactcheckblog
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