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Rashid Rida vs. Mirza Ghulam Ahmad (1901-1903 era)

He was an islamic scholar from Egypt and lived from 1865 to 1935.  Rida was born near Tripoli in Al-Qalamoun, (now in Lebanon but then part of Ottoman Syria within the Ottoman Empire). His early education consisted of training in “traditional Islamic subjects”. In 1884–5 he was first exposed to al-`Urwa al-wuthqa, the journal of Jamal al-Din al-Afghani and Muhammad Abduh.  In 1897 he left Syria for Cairo to collaborate with Abduh. The following year Rida launched al-Manar, a weekly and then monthly journal comprising Quranic commentary[9] at which he worked until his death in 1935, gradually distancing himself from the teachings of Abduh and adopting a Salafism closer to Saudi Wahhabism.[10]

Rashid Rida’s controversial beliefs
One of his controversial views was his support of Darwin’s theory of evolution.[13] To justify Darwinism, Rida considered it permissible to “interpret certain stories of the Qur’an in an allegorical manner, as, for example, the story of Adam.”.[14] He also believed that the origin of the human race from Adam is a history derived from the Hebrews and that Muslims are not obliged to believe in this account.[15]

Other controversial beliefs held by Rida included:
– His view that usury (riba) may be permitted in certain cases [16]
– His idea that building statues is permissible in Islam as long as there is no danger of their being devoted to improper religious uses.[17]
– His support of the British against the Ottomans [18]
– His view that “the minute living bodies which today have been made known by the microscope and are called microbes, may possibly be a species of Jinn[19]

His beef with MGA started in 1901
In MGA’s arabic only book, “I’jaz ul Masih”, he wrote about Rashid Rida as follows:

After Sheikh Mohammed Rashid Rida expressed his opinion on MGA’s book “إعجاز المسيح”, where he said that the non-arabic words and rhetoric are clear in it, MGA attacked Egypt, the Egyptians, their Arabism and their dialect.

بعد أن أبدى الشيخ محمد رشيد رضا رأيه بكتاب الميرزا “إعجاز المسيح”، حيث ذكر أنّ العُجمة فيه واضحة،

هاجم الميرزا مصرَ والمصريين وعروبتهم ولهجتهم وقال:

MGA said:

“The Messenger of Allah and the Lord of الورى did not call your land [meaning Egypt] the land of the Arabs, so do not slander to Allah and His Messenger, the slanderous has been disappointed”.

MGA also said this about Rashid Rida
MGA depicted Riḍā as a “jealous” and “arrogant” scholar who, like many others, not only rejected the message, but fueled the dislike of Indian Muslims against him and his followers (See Salafiyya, Ahmadiyya and European converts during the inter war period (2016) )

1912, Rashid Rida comes to British-India
In 1912, Rashid Rida seems to have traveled to Lucknow, British-India and held a debate with the local Ahmadi’s there (see Salafiyya, Ahmadiyya and European converts during the inter war period (2016)).  

1923, Rashid Rida and the Lahori-Ahmadi’s
See “””Salafiyya, Ahmadiyya, and European Converts to Islam in the Interwar Period””
Author(s): Umar Ryad

Salafiyya, Ahmadiyya and European converts during the inter war period (2016)

“”””After MGA died and by 1923, in general, Riḍā agreed with Khwaja Kamal-ud-Dinʼs “friends” and followers in Egypt and considered him a “moderate” follower of the Ahmadiyya. In 1923, Lord Headley, Kamal-ud-Din, and Abdul Mohye, the Arab mufti of the Woking Mosque (the Arab press gave him the title of the Mufti of the English Lands), passed through Egypt on their way to hajj. The trip was covered in a favorable light in the Islamic press in Egypt, including al-Manār. In Egyptian newspapers, Kamal-ud-Din found a suitable opportunity to defend the Lahore branch
of the Ahmadiyya and their faith as being a trend close to “mainstream” Islam.  Riḍā was not able to meet them in order to discuss his doubts regarding the Ahmadiyya with Kamal-ud-Din in person. At this point, Riḍā found that Kamal-ud-Din’s consideration of Ghulam Ahmad as merely a “reformer” was a good step by the Lahore branch towards the “true” Islam (Al-Manār 24, no. 8 (Aug. 1923), 583).  

Meanwhile, despite Riḍā’s appreciation of the Lahore Ahmadiyya missionary work in Europe, he was critical of their translation of the Qurʾān into English. The Lahore Ahmadiyya tried to circulate Mawlana Muḥammad ʿAlīʼs English translation of the Qurʾān in Egypt and Syria, but their attempt was resisted by the religious institution of al-Azhar, Riḍā himself, and his friend
Shaykh Muṣṭafā Najā (1852–1932), the mufti of Beirut. In his fatwā, Riḍā saw it as a “deviant” translation that contradicts the principles of Islam. He stated that the translation attempts to destroy Islam from within by disseminating the Ahmadiyya’s “false” doctrines on revelation and by abrogating Qurʾānic rulings, such as jihad (al-Manār 25, no. 10 (March 1925), 794–796).  In his view, Riḍā emphasized that Muḥammad ʿAlī intentionally distorted some verses related to the Messiah (al-masīḥ) in order to argue, based on these verses, that Ghulam Ahmad is the promised Messiah.  Riḍā urged Muslims not to rely on this translation, or on any other, to understand the Qurʾān, but rather to act according to its rulings in a direct manner.  However, Riḍā did believe that this translation and other Qurʾān translations could be used to invite non-Muslims to Islam, particularly those without knowledge of Arabic (al-Manār 29, no. 4 (July 1928), 268–271. See Mohamed Ali Mohamed Abou Sheishaa, “A
Study of the Fatwā by Rashid Riḍā on the Translation of the Qur’an,” Journal of the Society
for Qurʾānic Studies 1, no. 1 (Oct. 2001), available online: (
Cf. Moch Nur Ichwan, “Differing Responses to an Ahmadi Translation and Exegesis: The
Holy Qurʾān in Egypt and Indonesia,” Archipel 62 (2001): 143–161).

Riḍā’s tone was inconsistent. With regard to the differences between the Lahore and Qadiyani branches in matters of creed (ʿaqīda) and their religious work in Europe, Riḍā argued that the Lahore movement agrees with other Muslims in general, except in specific issues related to the death of Jesus and the abrogation of certain verses of the Qurʾān. Despite their “great” sacrifices for Islam in India and Europe, Riḍā finally concluded that the Ahmadis of both
branches were followers of falsehood (bāṭil) (al-Manār 28, no. 7 (Sept. 1927), 543–550).

Nevertheless, it is strange that Riḍā utterly dismissed Kamal-ud-Din from the Ahmadiyya movement. After Khawaja Kamal-ud-Din’s death, Riḍā eulogized him for his service for Islam in Europe. A brief biography of Kamal-ud-Din was soon published in al-Manār by Khwaja Abdul Ghani, secretary of the managing committee of the Woking Muslim Mission and Literary Trust in Lahore, as a token of appreciation. Riḍā considered Kamal-ud-Din “the greatest missionary to Islam” in their age. Through his mission, he provided a great service to Islam by converting many high-class British, the most refined of them being Lord Headley. Although Kamal-ud-Din was known as a “moderate” follower of the Ahmadiyya, Riḍā was told by many friends who were familiar with his work in Europe, that his activities and writings did not actually reflect any inclinations to the Ahmadiyya convictions as such (al-Manār 33, no. 2 (April 1933), 138).”””””

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  1.  Encyclopedia of Islam and the Muslim World, Thompson Gale (2004), p.597
  2. ^ Ana Belén Soage, “Rashid Rida’s Legacy”. The Muslim World 98/1 (Jan. 2008), pp. 1-23.

“I‘JAZUL-MASIH” (1901) some quotes, “The Miracles of the Messiah”

In 1901, MGA and his team didn’t publish many books.  In fact, this seems to be the only book published.  This is an Arabic book, with a persian translation, it has 204 pages and was published directly from Qadian printed in the Zia-ul-Islam Press in 70 days from the month of fasting in the year 1318 A.H. and the Christian month of 20 February 1901. Printed at Qadian, District Gurdaspur by Hakim Fazal Din Bhervi. Price: Quantity: 700..  This book deals with MGA’s beef with Pir Mehr Ali Shah as well as a full commentary of Surah Fatiha, the first chapter of the Quran.  In this book, MGA criticizes Egypt, MGA blames Moses-as why he did not call for the destruction of Egypt and its removal from existence, as the previous generations perished and were removed from existence, all of this just because a sheikh criticized his book.

Some quotes
“”””I write in Urdu for general information that God, out of His Grace, completed this booklet within 70 days on 20 February 1901. The truth is that it all happened out of His Grace. During this period, my humble self was afflicted with various diseases and illnesses and there was a fear that this work would not be finished. Because of weakness and attacks of illness, I was not doing well enough to even raise a pen; and even if I was healthy, how would I have the capacity? (persian proverb). Then I figured out the secret behind these physical illnesses – it was so that my followers out of my friends should not think that this is a result of my mental faculty. So, He proved through illnesses and obstructions that this is not a work of my heart or my mind. In this thought, my opponents are completely true when they say that this is not his work, there must be some hidden person who helps him. So, I bear witness that there really is someone else who helps me, but he is not human but rather the same Capable and Strong before whose throne our head is. If someone else can help in such a supernatural venture, then readers should anticipate that together with this book others like it, hundreds of other exegesis of Surah Al-Fatiha have been published or are about to be published – within the seventy days as in the condition laid out by me – as that is the criterion for the decision. Especially Syed Mehr Ali Shah – I am sure that he must have tried to write some exegesis, for how else can he show his face to those people to whom he said that he is travelling to Lahore to write the exegesis. It is obvious that if he could not write in 70 days, then how could he have written in 7 hours? Therefore, this is a great sign for the judges to see the support of God, for by setting the deadline of 70 days, hundreds of maulvis were invited to oppose me; what is their answer now as to why they could not publish an exegesis like mine? This is the miracle, what else is a miracle?”””

(Urdu poem that says that the miracle of this writing is proof of his being Messiah)

See Wiki Qern

“””For this book I prayed that God in His Majesty make it a miracle for Muslim clergy that no writer is able to produce a comparable book, and no one is given the ability to write such a book. My prayer was accepted and God gave me the good news: “We will stop it from heaven” and then I concluded that this is a hint that enemy will be unable to produce a book like thereof.””” (I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68)(See Also Hiddn Treasures).


“””On that blessed night my prayer found acceptance from the Presence of the Great One and my Lord cheered me saying: He has been forbidden by the forbidder in heaven, Then I understood that the indication was that my opponents would not have the power to attempt it and that they would not be able to produce the like of it either in eloquence or in its qualities. This good news was given by Allah, the Most Benevolent, during the last ten days of Ramadan.””(I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68).


“””””The greatest and grandest tiding of Surah al-Fatihah is that it foretells the era and time of the Promised Messiah and Mahdias. Seeking strength from the loving God, I shall expound on this topic in its appropriate place. 

“Moreover, one of the tidings of this chapter is that it informs us of the age of this petty world. Seeking strength from the One God, I shall also write on this. This is the very same Fatihah regarding which a prophet from among the prophets had given tidings. He said, ‘I saw a powerful angel descending from heaven and Surah al-Fatihah was in his hand in the form of a small book. By the command of the Almighty Lord, the right foot of that angel set upon the sea, and his left foot on the earth. He called out with a mighty voice like the roar of a lion. With this voice of his, seven thunderbolts flashed. Every thunder from among them uttered voices. It was said, “Bear well in mind the things that the thunder uttered and write them not.” The loving Lord has stated as such. Swearing upon the living God Whose light had illumined the countenance of rivers and inhabited lands, the angel who had descended said, “After this age, there shall be no age that shall have the glory the likes of it.”’ 

“Commentators unanimously agree that this tiding (prophecy) is related to the age of the divine Promised Messiah. That time has indeed arrived and the cries of the seven oft-repeated verses [Surah al-Fatihah] have been manifested. This era is the final age and shall manifest blessings and guidance, and no age after it shall be of the same rank in grace and calibre. When we bid farewell to this world, there shall be no messiah after us till the Day of Judgement. Neither shall anybody descend from the heavens, nor shall they emerge from any cave, save the person regarding whose generation my Lord has ordained already. 

“This prophecy is absolute and he who was to descend from Allah the Almighty has already descended. The heavens and the earth bear testimony to him, but alas, you are the people who are ignorant of that testimony. And you shall remember me after a time has passed. However, fortunate is he who accepted [the claim of] the time and did not waste it in ignorance.”””””” (Ijazul-Masih, Ruhani Khazain, Vol. 18, pp. 71-73)
“””The followers of Mehr Ali – one of my opponents – claimed that he is a complete scholar and a great saint. After he claimed that he is a scholar, and knows the Quran and is of the wise ones, I invited him to accept my challenge by writing a Tafseer like my Tafseer, he was stupid and didn’t accept. I say: even if he was as good as al-Hamadhani or al-Hareeri, he would not be able to write like my writing.””””

From Hani Tahir

“The Messenger of Allah and the Lord of الورى did not call your land [meaning Egypt] the land of the Arabs, so do not slander to Allah and His Messenger, the slanderous has been disappointed”.

(الهدى والتبصرة، ص 5)


“The country of Egypt is in fact within the land of non-arabs, and their language is worse than all Arabic dialectics, suffice to say in this regard that they say the word “اُقْعُدْ” بـ “ﮔُدْ” . Their dialect is very bad, far from the Arab eloquence. They find it harder than the Indians to make them eloquent, because their tongue is used to the wrong pronunciation”.

(إعلان في نوفبمر 1901، الإعلانات ج2)


“and I learned that the land [Egypt] is a land in which the blaze does not depart from it, and from it boils to this time the fire of arrogance and shallow greatness. God forgave Moses upon leaving it and was excused”. (الهدى والتبصرة، ص 5)


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“Khutbah Ilhamia” quotes, the revealed Sermon, April 11th, 1901

Khutbah Ilhamia is a total cover-up job by Ahmadiyya sources.  Its first edition seems to have been published on August 25, 1901, the second edition October 17, 1902, it appears during the
intervening period, four more chapters and some flyers were added during the period of May 1900 to October 1902, and then it appeared in the final shape in October 1902 (see hidden Treasures, pages 269-273).  The Lahori-Ahmadi’s published an abridged version of an english translation in 2003.  Watch Ak Shaikh and Akber C’s video analysis here.  In 1907, in “Haqiqatul wahy” (see page 457 of the english edition), MGA calls this sermon as sign #165 of his truth.  In 1907, MGA was claiming that his speech (Khutbah Ilhamia) was intimated to him on the morning of Eid, however, the full story will prove that MGA and his team planned this weeks in advance.  Furthermore, MGA was feuding with Pir Mehr Ali Shah in this time frame, Pir Mehr Ali Shah claimed that MGA couldn’t speak/read/write proper Arabic and had challenged MGA to a speaking contest in Arabic in Lahore.  However, MGA never came to the venue.  In the meantime, MGA’s team concocted this story in an attempt to prove that MGA could give speeches in Arabic and much more.

It was Eid of April 11th, 1900, Noorudin led the Eid service and gave the speech, MGA then got up from a sitting position and spoke for about 20 minutes.  MGA delivered an untelligible rant, this was converted into “Khutbah Ilhamia”, and published later by Ahmadiyya sources.  Nevertheless, we have some references and source material in the below.  MGA was known to claim these crazy things, in 1890, he claimed that Qadian was also mentioned in the Quran.  Later on in 1907, in Haqiqatul Wahy, on pages 457-458, MGA mentions the Khutbah Ilhamiya.  However, in this book it is mentioned that Khutbah Ilhamiya happened in 1900, not 1901, whereas all Ahmadi sources have always written 1901 (see Dard, page 722).

MGA claimed that Muhammad (Saw) visited Qadian

In a footnote, MGA quotes the quran (17:1), this is wherein Allah tells us how he carried Muhammad (Saw) on the night journey from Masjid Haram (In Mecca) to Masjid Aqsa (In jerusalem).   In fact, in the 5-volume commentary of the Quran by Ahmadi’s, they have also written there that ‘Masjid Aqsa”, may also refer to MGA’s Masjid Aqsa in Qadian (see page 1404), which was built by MGA’s father in 1876, just before he died.

See Roohani Khazain khutba Ilhamia footnote Volume 16 page 22

The scan

Some additional quotes
As quoted by Hani Tahir on Facebook, see page 14

“and the battle will be fierce (between the dajjal and the messiah), and the war will be dragged to forty years from the day of the appearance of the messiah until the prayers of the messiah are heard for his righteousness and sincerity, and when the messiah wins; then, all the wars will be over, which were going on between the Rahmaniyah soldiers and the Satanic soldiers. Then, will be the end of the role of this world, and the human instinct returns to its first form”.

“I am “khatamul auliya”. No “wali” will come after me.” (Khotbah Ilhamia, p.35)

“”””Our Prophet, the blessings of Allaah and peace be on him, was the Aadam of the end [that is, the Aadam of the last era or period] of the world and the apex of the days of the period [that is, the apex of his own era]. And His Holiness was made to be born in the manner of Aadam. After all kinds of insects and animals and beasts had been born on the earth. … That is, every host [or group] of debauched people and ‘kaafirs’ [disbelievers] and materialistic people was created and, in heaven, [God] brought into existence stars and moons and suns, that is, made manifest the souls of the pure, which were prepared [ready for the Divine]. After this [He] clothed that Aadam in the dress of existence whose name is Muhammad and Ahmad, the blessings of Allaah and peace be on him and he is the chief of the progeny of Aadam and the Imaam [leader] of the people and the most righteous and auspicious of all.””” (RK, v. 16, pp. 259-260, starts at 4th Urdu line from top of pg. 259 and ends at bottom of pg. 260)

… Hence, there is no doubt that His Holiness [Muhammad], the blessings of Allaah and peace be on him, is the Aadam of the last era and the ‘ummat’ [nation or followers] of this praised Prophet is in lieu of [his] progeny. … And the era of spirituality of our Prophet started at the fifth millennium and was perfected at the end of sixth millennium and [the following] statement from God Almighty indicates this: ‘li yuzhirahu `aladdeen’ [that He may cause it to prevail over all religion] [a portion of the verse Quraan 61:10]. And the detail of this position is that our Prophet, the blessings of Allaah and peace be on him, came on the footstep [i.e., in the pattern] of Aadam. And Aadam’s spirituality emerged on the fifth day [although he was not yet born] because by that day whatever was of the elements of his substance and the reality of his essence had been created. Because the earth with all its creation and the sky [or heaven] with all its artifacts is the reality of Aadam’s essence. [RK, v. 16, pp. 261-263]

This secret [or mystery] should, in other words, be understood as [follows]: Man at one [point in] time was mineral and at the next time, plants [or sugar] and after this animals and after that [he] was [the] star[s] and the moon and the sun until, on the fifth day, all that which his nature [i.e., the nature of Man] had required from the earthly and heavenly powers [or forces] was collected by the Grace of God, the Best of Creators. Hence, all creation was a perfect individual for Aadam or [it] was a mirror of his existence which was made honored and venerable. Then [He] willed that the hiddenness be made to appear completely in one person who is a manifestation of these characteristics [or essences]. Hence, Aadam’s spirituality, with a comprehensive, complete radiance, radiated forth on the day of Friday in the last hour, that is, on that day which is the sixth day. Similarly, the spirituality of our Prophet, the blessings of Allaah and peace be on him, appeared with abridged characteristics [‘ijmaalee sifaat’] in the fifth millennium and that era was not the apex of the developments of that spirituality but rather was the first step for the acme of its excellencies. Then that spirituality radiated in a complete manner at the end of the sixth millennium that is, at this time [i.e., now], just as Aadam was born at the end of the sixth day by the command of God, the Best of Creators, and the spirituality of the ‘Khayr-ur-Rusul’ [the Best of the Messengers, i.e., Muhammad], for the culmination of its appearance and for the prevalence of its radiance, adopted a manifestation, as God Almighty had promised in the Clear Book [the Quraan], so I am that manifestation. [RK, v. 16, pp. 264-267]

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“A Misconception removed” by MGA from 1901, published in english in the ROR of 1922


My team and I have found a essay in the ROR of 1922, wherein it seems that the first english translation of MGA’s famous announcement wherein MGA finally claimed prophethood is given. The title of the book should be properly translated  “Correction of an error”, however, Ahmadis have translated as a misconception, which is an obvious lie.  In urdu and punjabi, the word “Ghalti” means error, not misconception.  MGA not understanding that his God was calling him a prophet for 20+ years was an error on MGA’s part, not a misconception.

In March of 1914, before the split “Eik Ghalti Ka Izala” was republished

MGA claims that 9:32 is about him, not Muhammad (saw) (nauzobillah)
In this book/announcement, MGA claims that this quranic verse was about him, not Muhammad (Saw) (nauzobillah):

“””They desire to extinguish the light of Allah with their mouths; but Allah will permit nothing except that He will perfect His light, though the disbelievers may dislike it.”” 9:32

Braheen-e-Ahmadiyya, Vol-3, 1883
MGA quotes 9:32, however, he doesn’t give a commentary.  20+ years later he tells the word in his announcement that this verse (9:32) was really about himself.  In this same announcement, MGA goes on to claim that his God has been calling himself a prophet and messenger for over 20 years.

This is why the ulema declared MGA a Kafir in roughly 1884

Tafsir Ibn Kathir confirms that 9:32 was about Muhammad (saw)

Some rare books from the 1901-1902 era, which refute MGA’s claim to prophethood


Mirza Ghulam Ahmad claimed prophethood in Nov. of 1901.  Through an announcement, “A correction of an error”, aka “Aik Ghalti Ka Izala”.  Ironically, he had denied prophethood for 20 years.  The 2nd Khalifa, Mirza Basheer-uddin Mahmud Ahmad told us that MGA discovered a new type of prophethood in 1901, a prophethood that had never existed in the Quran, nor had it ever been given to any prophet.  It was the idea of the “ummati-nabi”.  All 124,000 prophets sent by Allah were NOT ummati, they were independent.  When the Quran and hadith talked about prophethood, this was the type of prophethood that it referred to, “independent-prophets”, even Aaron (as) was an independent prophet.  My team and I have additional information that MGA did claim prophethood in 1901, (contrary to what the Lahori-Ahmadis believe), and I have now posted the new research find in the below.

A Muslim scholar Qazi Muhammad Sulaiman, special Megistrate, Patiala wrote these
Mirza sahib aur nabwat Ka Ishtihar

Mirza Sahib Aour Nabwuat Per Mohakma


From 1901 to roughly 1922 Ahmadis believed MGA=Muhammad


Ahmadiyya beliefs are always changing.  In the earlier years, they changed a lot.  After MGA died, they continued to change.  In 1914, they kept changing.  MGA’s sons did Takfir on the entire Muslim world. However, by 1922, they stopped.  Maybe it was their private meeting by the Queen of England in 1924?  Nonetheless, in the below, I have found yet another quotation from the infamous book, “Kalimat ul Fasl” (1916) wherein MGA is described as on equal footing with Muhammad (Saw) (naozobillah).  However, this is what the Qadiani-Ahmadis believed.  There are many other instances from this era which prove my assertion.  

1.  Zaheeruddin Akmal was claiming that MGA was a law-bearing prophet in 1911.
2.  MGA abrogated jihad in 1900 and was thus a law-bearing prophet (see Nuzhat haneef).
3.  MGA=Muhammad and vice versa
4.  MGA was the person allah spoke about in the famous “Ismuhu-Ahmad” verse of the Quran.

The Quote
“Every messenger was granted accomplishments and perfections according to his capacity and performance in varying degrees, but the Promised Messiah (Mirza Ghulam) was granted prophethood when he had attained all the accomplishments of the Prophethood of Muhammad(SAW) and was qualified to be called a shadow prophet. Thus, this shadow prophethood did not make the steps of the Promised Messiah lag behind, but it pushed them forward to such an extent that it brought him on equal footing with the holy Prophet(SAW). “
( Kalimat-ul-Fasl , P. 113, by Mirza Basheer Ahmad Qadiani)(1916).

Some additional quotes from this era, and from Ahmadis

1.  “His messengers (rusuluhu) is encountered in the Quran or in a declaration of faith, Ghulam Ahmad must be considered one of them.  Belief in him is a part of Islamic faith and is, as such, necessary for the attainment of salvation (madar-i najat)” (“Nabi-ullah Ka Zahoor” aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see pages 8, 71 and 99)(From Friedman, page 152, 2003 edition).  

2.  “If the Promised Messiah is rejected or considered in his claim (heaven forbid!) a liar and a cheat—the inevitable result will be the loss of prophethood of Muhammad….as well”  (“Nabi-ullah Ka Zahoor”: aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see page 80)(From Friedman, page 152, 2003 edition).

1901, from Khutbah Ilhamia
“One who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to 5th thousand (6th century), denies the truth and the text of the Quran and is among the zalemeen (gone astray). The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is MUCH STRONGER, MORE COMPLETE and STRONGER than in THOSE EARLY YEARS . Nay, it is like the fourteenth (moonlit) night (full moon).”
(Khutbah-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 271-272; Khutbah-e-Ilhamiah, P. 181)

1901, from Khutbah Ilhamia

“And Allah sent down upon me the bounty of the Holy Prophet and made it perfect; and he drew towards me the kindness and generosity of the merciful Prophet, so that I became one with him. Thus, he who joins my group, joins the group of the companions (Sahaba) of my Leader, the best of messengers. It is not hidden from those who have the ability to think that this is what the words “Akhareen Menhom” (others of them) mean. The person who makes a difference between me and the Mustafa has neither seen me nor recognized me.” Khutba-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 258 – 259.

The scan work

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Mirza Ghulam Ahmad swears that he was nearly 60 years old in 1901

Ahmadis lie about everything.  Don’t even think that an Ahmadi is even capable of telling the truth.  In terms of the age of MGA, MGA had clearly written that he was born in either 1839 or 1840.  In fact, all the way upto May of 1908, this was the Ahmadiyya position.  However, when MGA died abruptly in 1908, they began trying to change the Date of Birth.  In this blog entry, we have simply added another piece of evidence which convicts Ahmadiyya leadership as liars and the worst group of Mullahs ever.

Al-Hakam dated 31st July 1901
”I take God as my witness, I swear whatever I will say will be the truth, and nothing but the truth. My age is nearly 60 YEARS and Mirza Ghulam Jilaani was one of my ancestors..”
(Al-Hakam dated 31st July 1901)

Mirza died on 26th May 1908
According to this reference his age at the time of death was only 67. Contrary to his claim of what his god had promised him to have an age of 80.

The scan work

An Ahmadi claimed prophethood in late-1901 or early 1902, and was boycotted by Ahmadis–Chiragh Din of Jammu (Jamooni)

I have researched the split in the Ahmadiyya movement very closely…somehow, Mahmud Ahmad and Muhammad Ali purposely avoided talking about Chiragh Din of Jammu (Jamooni) and his claim of prophethood which caused MGA to ex-communicate him and to organize a boycott against him.

What’s really interesting here is that MGA had just claimed prophethood in Nov 1901, with the publishing of his announcement, “Eik Ghalti Ka Izala”.  Amrohi had even written a letter to some people who didn’t quite understand this “change in belief” that MGA had just done, his letter can be found here:, an additional essay can be found here:

The scans

He said while criticizing a person named ‘Charag Deen’ who announced that he would reconcile Christianity and Islam:
“We have no accord with Christianity, because it is all evil and wrong… How can we reconcile (with the Christians) while our religion and our holy book consider the entire Christianity to be filthy and evil?… Woe! He (Charag Deen) considered the Disgusting Christianity in the same degree with Islam!”. 
(Announcement dated 23/04/1902, Announcements, Vol 2)

Chiragh deen of jammu claimed prophethood and mirza boycotted charagh deen (ref: ruhani khazain, vol 18 page 242).  MGA published an ad in rohani khazain about charagh deen jamu to inform everyone that he is no more in his community or in jamaat e ahmdiya. (ref: rohani khazain vol 18. page 239).  Chiragh Deen doesnt seem to show up in any additional ahmadi sources…..stay tuned for more on this.

Another source
See “Haqiqatul Wahy”, online english edition, page: 289

“”””Thus, first, Maulawi Rusul Baba, resident of Amritsar is worth mentioning who wrote a book in my refutation; he used very abusive language and lied out of love for this temporary life. Eventually, in keeping with the promise of God, he was destroyed by the plague.  After him, there was another person named Muhammad Bakhsh, a Deputy Inspector at Batala, who girded up his loins for hostility and persecution. He too died of the plague. After him another person,
named Charagh Din of Jammu, arose. He claimed to be a Messenger.  He referred to me as the Dajjal [Antichrist] and claimed that during a dream, Hadrat ‘Isa had given him his staff that he might kill this Dajjal with the staff of ‘Isa. He, too, along with both of his sons died of plague
on 4 April 1906 in accordance with my prophecy that was specifically about him and was published during his lifetime in my booklet Dafi‘ul-Bala’i wa Mi‘yaru Ahlil-Istifa’. Where did the staff of ‘Isa go with which he sought to kill me? And what happened to his ‘revelation’, namely اّنی لمن المرسلین [‘I indeed am of the Messengers’]? Alas! Most people pronounce their egoistic suggestions to be revelation prior to self-purification. This is why they eventually die in ignominy and disgrace.””””

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

Hani Tahir explains Mirza Ghulam Ahmad’s Prophethood, pre-1901 vs post-1901


Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

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