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Mirza Ghulam Ahmad vs. Maulvi Karam Din–Court Case 1903–1905, references from the 2009 edition of Tadhkirah and some other sources

MGA lost one court case against him in his career. It is the case of MGA vs. Karam ud Din.  I have collected some bits and pieces of info here.  In January 1903, on behalf of Moulvi Karam Deen of Bheen District Jhelum, and Moulvi Faqeer Mohammad, Editor of Sirajul Akhbaar Jhelum, Hadhrat Sheikh Yaqoob Ali Editor of Al Hakam and Hadhrat Hakeem Fazal-ud-Deen of Bhera who were being sued in connection with a booklet, ‘Saif Chishtian’ by Peer Mehar Ali who was custodian of the Goalrah Shrine. On Oct-16th, 1903, MGA left Qadian for Gurdaspur (see NOV/DEC-1903—ROR).  MGA and Hakeem Fazal Din lost this case in 1904 (exact date unknown), and were about to be thrown in jail, however, they made bail (700 rupees) and were released. About a year later, they won on appeal in early 1905.  It was a Judge european Judge named Mr. Hurry, he was the sessions judge of Amritsar. Years later in 1914, Khwaja Kamal ud Din would write that “problems were caused for the Promised Messiah by statements published from Qadian before the case without his knowledge”.

Related Essay’s and links

The Criminal Law Journal of India: A Monthly Legal Publication …, Volume 2

Some important references

Taken from Tadhkirah (2009 online edition)

Pages 570-572
December 6, 1902
(A) Last night I was in such a state that if I had not received Divine revelation, I would have been proved right in thinking that my last moment had arrived. While I was in this condition, I was overtaken by sleep and saw in my dream that I was in a cul-de-sac and three buffaloes (636)
were coming towards me. When one of them approached me I beat it away and the same happened with the second one. Then the third advanced towards me. I felt that it was so
strong that there was no way of deliverance from it. While this was passing through my mind, Allah the Almighty so ordained that it turned away. Taking advantage of this I slipped through brushing against it and began to run. I was thinking that it would be running after me but I did not look back. Then the following Prayer was inspired by Allah the Almighty in a dream upon my heart:

637–Arabic O my Lord everything serves You. So O my Lord, protect me and help me and have mercy on me. [Publishers]

638--al-Hakam, vol. 6, December 10, 1902, p. 10, reports that the Promised Messiahas said:
This prayer is an amulet and protection… I will henceforth make this supplication regularly in my Prayers, and you should also do it.

He also said:

The greatest matter in it, which teaches the True Unity—that is, assures that Allah the Glorious alone can cause any harm or impart any benefit—is that it teaches us that [O Allah] everything is in Your service, and no harmful thing can cause any damage without Your will and permission.

It was conveyed to me that this is the great name of God and that whoever supplicates in these terms would be delivered from every affliction. [al-Badr, vol. 1, no. 7, December 12, 1902, p. 54 and al-Hakam, vol. 6, no. 44, December 10, 1902, p. 10].

(B) Of the Signs shown in my favour is one in which God, the All-Knowing and the Wise, informed me about a mean person and his great calumny against me and apprised me through His revelation that this man would attack me in order to humiliate me, but would himself become my target in the end. Allah the Almighty conveyed this to me in the course of three dreams. He disclosed to me in a dream that this enemy of mine would engage three helpers in my opposition to achieve success in his proceedings to dishonour me and to put me to trouble. I was shown in a dream that I was hauled into court like a prisoner but I was shown that I would be delivered in the end, though after an interval. I was also given the good news that the affliction would be reverted upon this lying mean enemy of mine himself.…. Then I began to wait for the developments as indicated in the prophecy. After the passing of a year, all this happened at the instance of Karam Din. (That is, he brought unjustified criminal charges against me).639 [Haqiqatul-Wahi, p. 215, Ruhani Khaza’in, vol. 22, p. 225].   

639—This Sign was originally published by the Promised Messiahas in Mawahib-ur Rahman in Arabic and Persian. Later, in Haqiqatul-Wahi, he published the same in Urdu. Our English rendering is based upon the Urdu citation in Haqiqatul-Wahi. [Munawar Ahmed Saeed]
Taken from Tadhkirah (2009 online edition)
Page 582

January 13, 1903
655—-[Arabic] I shall humiliate him who designs to humiliate you. I shall help him who designs to help you. You have a high standing in My Presence. I have chosen you for Myself and your secret is My secret. You are with Me and I am with you and your secret is My
secret. When you are angry, I am angry and when you love, I also   love. You are to me like My Unity and My Uniqueness. So the time has come when you should be helped and be known among people. Allah praises you from His Throne. Allah praises you and is walking towards you. You have a high standing in My Presence. I have chosen you for Myself and your secret is My secret. You have a standing with Me of which the people have no knowledge. O My
Ahmad, you are My purpose and are with Me. You are with Me and I am with you. Your secret is My secret. When you are angry, I am angry and everyone you love, I love. You have a high standing in My Presence. I have chosen you for Myself. [Publishers].

[Notebook of the Revelations of the Promised Messiahas, p. 1]

He has given me good news and said:

656—[Arabic] I shall not leave a trace of anything which might be designed to humiliate you. [Publishers]

and He said:

657—[Arabic] Allah will safeguard you Himself and He is the Most Gracious Friend. [Publishers]

[Mawahibur-Rahman, p. 17, Ruhani Khaza’in, vol. 19, p. 235]
Taken from Tadhkirah (2009 online edition)
Page 583-584

January 15, 1903
While in Lahore I received, repeatedly, the revelation: That is [Arabic] I shall show you My blessings from every side.658 [al-Hakam, vol. 7, no. 4, January 31, 1903, p. 15 and al-Badr, vol. 2, no. 1–2, January 23–30, 1903, p. 9].

658-–This prophecy was fulfilled in this wise* that when I approached Jhelum about ten thousand people came to see me. The road was choked with people in all sorts of humble attitudes as if they wanted to prostrate themselves. Then there was such a multitude of people around the District Courts that the Magistrates were greatly surprised. Eleven hundred men and two hundred women made the bai‘at and joined the Jama‘at. Karam Din’s complaint against me was dismissed. Many people made offerings and presented gifts out of good will and humility. Thus we returned to Qadian enriched in every way with God’s blessings and God fulfilled the prophecy very clearly. [Haqiqatul-Wahi, p. 252, Ruhani Khaza’in, vol. 22, p. 264].

Taken from Tadhkirah (2009 online edition)
Page 585
January 21, 1903
I saw in my dream that Karam Din had been given some sentence and this was followed by the revelation:

662—[Arabic] That was because they disobeyed and used to transgress. [Publishers]

[Notebook of the Revelations of the Promised Messiahas, p. 2]

Taken from Tadhkirah (2009 online edition)
Page 587
January 24, 1903
(A) Today, in a vision, I was shown the following:

663—[Arabic] A detailed account of that which Allah did in this war after I had published the prophecy among people. [Publishers]

Thereafter my mind moved towards the reception of revelation and I was repeating these very words. This indicates that the prophecy made about the case beforehand would now be fulfilled in detail. [al-Badr, vol. 2, no. 1–2, January 23–30, 1903, p. 7 and al-Badr, vol. 2, no. 5, February 20, 1903, p. 36 and al-Hakam, vol. 7, no. 4, January 31, 1903, p. 15]

(B) I saw in my dream as if I was about to publish an article on the final result of Karam Din’s case against me and I wished to give it this heading:

664–[Arabic] The details of that which Allah did in this war after we had published the prophecy among people. They have drawn away from the water of life, then grind them down a fine grinding. [Publishers]

[Notebook of the Revelations of the Promised Messiahas, p. 3]

Taken from Tadhkirah (2009 online edition)
Page 617
June 29, 1903
I was pondering deeply about the result of the cases which have been filed against me by Karam Din and which some members of my Jama‘at [Community] have filed against him. In this condition, I received the revelation:

714—[Arabic] Verily, Allah is with those who are righteous and those who do good. In this there are Signs for questioners. [Publishers]

I was made to understand that of the two sides God will be with those and will bestow help and victory upon those, who are righteous—that is to say, who do not tell lies, do not wrong anyone, do not calumniate anyone, do not persecute people by cheating, deceiving, and dishonest dealing, and eschew every vice and adhere to truth and justice. And fearing God, they treat His servants with sympathy, goodwill and goodness, and are true wellwishers of mankind. They are not inspired by beastliness, wrongdoing and evil, and are ever ready to behave virtuously towards everyone. The final decision will be in their favour. At that time those who ask: ‘which of the two sides is in the right’ will be shown not one Sign but many Signs. [al-Badr, vol. 2, no. 24, July 3, 1903, p. 189 and al-Hakam, vol. 7, no. 24, June 30, 1903, p. 11].

Also found in the ROR (English of July 1903)See page 288

Taken from Tadhkirah (2009 online edition)
Page 625

August 18, 1903
[al-Badr, vol. 2, no. 32, August 28, 1903, p. 253 and al-Hakam, vol. 7, no. 31, August 24, 1903, p. 6] Translation: (A) [Arabic] [I shall honour you in a goodly way.] (B) [Arabic] I shall honour you
in a way that will cause people to wonder. (C) [Arabic] The heavens and the earth were closed-up like a bundle and We opened them out, that is, the earth as well as the heavens demonstrated their full powers. (D) [Arabic]

Tell them: It is Allah Who has revealed these words; and then leave them occupied with their
sport. (E) That is [Arabic] They will ask you about your status—what is your honour and
status.731 Say: It is God Who has granted me this status; and then leave them indulging in
idle sport. (F) [Arabic] [No incongruity can you see in the creation of the Gracious One.]
[Haqiqatul-Wahi, pp. 90, 107, 70, 265–266, Ruhani Khaza’in, vol. 22, pp. 93, 110, 73, 277–278]

On one occasion when I was in Gurdaspur in connection with a criminal case (that had been instituted against me by Karam Din of Jehlam), I received the revelation: [They will ask you
concerning your status.]… Thereafter when we appeared in court, the other side’s lawyer asked me the same question: Is your rank and status as you have described it in Tiryaqul-Qulub? I answered: Yes, by Allah’s grace that is my status; Allah has Himself bestowed it upon me.
In this manner the revelation which had come to me in the morning was fulfilled about the time of ‘Asr. [Haqiqatul-Wahi, pp. 265–266, Ruhani Khaza’in, vol. 22, pp. 277–278]

Taken from Tadhkirah (2009 online edition)
Page 631

September 23, 1903
al-Badr reports that the Promised Messiah[as] narrated the following dream upon rising in the morning:

I had taken up a pen to write. I observed that its point was broken. Thereupon I said: Put on to it one of the nibs that had been sent by Muhammad Afdal. While those nibs were being looked for, I woke up….

If someone would take the time out from worldly occupations and stay with me, he would witness a running river of prophecies being fulfilled like the one of yesterday concerning a pen.740[al-Badr, vol. 2, no. 37, October 2, 1903, p. 390].

740— al-Badr reports that:

After 10 a.m. the case brought by Karam Din against the Promised Messiahas and Hakim Fadl Din was brought up. Khwajah Sahib presented a request on behalf of Hakim Fadl Din that the charges made by Maulavi Karam Din are the same for the investigation of which I have brought a case against Karam Din. Therefore the present case should be postponed till the earlier cases are decided. The lawyers on both side entered into a debate on this issue and the court decided to
postpone the decision to the following day. In the evening the Promised Messiahas received the revelation: [Persian] Be glad and happy. On the 24th the case brought by Sheikh Ya‘qub ‘Ali Editor al- Hakam against Maulavi Karam Din and the Editor of Sirajul-Akhbar of Jehlum was to be heard. But since the testimony of the plaintiff was not available, the case was postponed to October 21, 1903. Since the court had not yet rendered a decision of the discussion of the previous day, Khwajah Sahib wanted to bring up additional legal points. After hearing him, the court decided after 1 p.m. that the plea for postponement be turned down. Thus the words of God, which He
conveyed to His apostle on the 22nd in the evening and which he had narrated on the morning of the 23rd were fulfilled. [al-Badr, vol. 2, no. 37, October 2, 1903, p. 390].

Taken from Tadhkirah (2009 online edition)
Page 632

September 23, 1903
[Persian] Be glad and happy. [Publishers]

[al-Badr, vol. 2, no. 37, October 2, 1903, p. 390]

Note by Hadrat Maulana Jalal-ud-Din Shamsra: This revelation was received during the court case of Karam Din.
Taken from Tadhkirah (2009 online edition)
Page 670-671

May 1904
[Arabic] We made the iron soft for you. [Persian] We do not approve of any other meaning. [Publishers]

[al-Badr, vol. 3, no. 29, August 1, 1904, p. 4 and al-Hakam, vol. 8, no. 17, May 24, 1904, p. 2]

(B) In the case brought against me by Maulavi Karam Din at Gurdaspur, Karam Din insisted that the word la’im meant bastard and that the word kazzab meant one who always tells lies. The court of first instance accepted his contention. In those days I received the revelation:

806—[Persian] We do not approve of any other meaning. [Publishers]

I understood this as indicating that the interpretation of the first court would not be upheld on appeal; and so it happened. The Divisional Judge rejected all the arguments advanced on behalf of Karam Din and held that la’im and kazzab were appropriate for Karam Din, who was
deserving of even stronger words.[Haqiqatul-Wahi, p. 380, Ruhani Khaza’in, vol. 22, p. 394].
Taken from Tadhkirah (2009 online edition)
Page 671

May 1904
807—-[Arabic] We shall put awe in their hearts. [Publishers]

[al-Badr, vol. 3, no. 29, August 1, 1904, p. 4 and al-Hakam, vol. 8, no. 16, May 17, 1904, p. 2]

Footnote—Note by Hadrat Maulana Jalal-ud-Din Shamsra: This revelation was received on the return from Gurdaspur where the Promised Messiahas had gone in connection with the case of Karam Din. (See al-Hakam, May 24, 1904, p. 2).

Taken from Tadhkirah (2009 online edition)
Page 677-678

A Maulavi named Karam Din filed some criminal charges against me in Gurdaspur and the maulavis opposed to me appeared as witnesses in the court of Atma Ram, the Extra Assistant Commissioner…. Atma Ram did not pay full attention to the merits and made up his mind to sentence me to imprisonment. Thereupon God conveyed to me that Atma Ram would be afflicted with the deaths of his children. I communicated this vision to the members of my
Jama‘at825. It so happened that within 20 or 25 days he lost two sons. In the end, though he had laid the foundation in his judgment of sentencing me to imprisonment, God held him back from that design, yet he imposed upon me a fine of 700 rupees. I was then honourably acquitted on appeal by the Divisional Judge. But Karam Din’s conviction and sentence were maintained. My fine was remitted but Atma Ram’s sons did not come back…. According to the Divine prophecy which had been published already in my book Mawahibur-Rahman, I was acquitted, my fine was refunded, and the issuing officer’s [Atma Ram’s] order was set aside and he was rebuked for issuing an improper order. But Karam Din (as I had already published in Mawahibur- Rahman) was convicted and punished and the judgment of the court confirmed his being a liar. [Haqiqatul-Wahi, pp. 121–122, Ruhani Khaza’in, vol. 22, pp. 124–125].

825—Note by Maulana Abdul Latif Bahawalpuri: Qadi Muhammad Yusuf, Amir Jama‘at Ahmadiyyah, Frontier Province writes in his book Sawanih Zuhur-e-Ahmad Ma‘ud:

The Promised Messiahas saw in a dream that a lion has taken away both sons of Atma Ram. At the same time as the Promised Messiahas narrated this dream, Atma Ram received a telegram that his son is suffering from plague. Two sons of his died one after the other with plague. [Zuhur-e-Ahmad Mau‘ud, pp. 51–52].  

Taken from Tadhkirah (2009 online edition)
Page 1048

Sheikh Khair-ud-Din 1261 narrated that: When the case of Karam Din was pending before Chandu Lal Magistrate, the Promised Messiahas said: I do not see Chandu Lal1262 occupying the Magistrate’s chair.[al-Hakam, vol, no. 38, no. 25, July 14, 1935, p. 4 and Register Riwayat-e-Sahabah, vol. 9, pp. 58–59]

1261–Note by Hadrat Maulana Jalal-ud-Din Shamsra: He was from Ludhiana and was a cobbler by profession. He used to make shoes for the Promised Messiahas. He stated that he stayed with the Promised Messiahas in Gurdaspur during Karam Din’s trial.


Taken from Tadhkirah (2009 online edition)
Page 1049

October 7, 1904
Chaudhry Muhammad ‘Ali Khan Ashraf Head Master Bairam Pur narrated that:

The Promised Messiahas said at the time of ‘Asr Prayer one day before judgment was to be delivered in the case of Karam Din… that he had seen in his dream that he was returning home riding a white horse and his wife said (something like): We have suffered a loss (probably of money). The Promised Messiahas said to her: That does not matter as I have returned safe.

The Promised Messiahas interpreted the dream that the Magistrate (who was a bigoted Arya, and was bent upon giving the decision against the Promised Messiah) would sentence him to a fine, but nothing more. However, on appeal he would be acquitted and would thus be made
secure against the mischief of the Magistrate. That is exactly what happened the next day; he was sentenced to a fine, which was immediately paid … and on appeal [he was acquitted and] the fine was remitted.[al-Hakam, vol. 38, no. 3, January 28, 1935, p. 4].

Taken from Tadhkirah (2009 online edition)
Page 1050

October 8, 1904
Shukar Ilahi of Nabi Pur District Gurdaspur narrates that: On the (day) on which judgment in the case of Karam Din was to be announced… the Promised Messiahas was walking… under the trees at the time of ‘Asr.… He stopped suddenly from walking and said something to Maulavi Sahib [Nur-ud-Din]. At that time the case was called and when we returned to the shed, the Promised Messiahas said to Maulavi Sahib [Nur-ud-Din]: I have seen in a vision that
my handkerchief had fallen in a pool of water but was recovered. He interpreted this as meaning that he would be sentenced to a fine which would be remitted. And that is what happened.[Register Riwayat-e-Sahabah, vol. 3, p. 114]

Taken from Tadhkirah (2009 online edition)
Page 1050-1051

October 10, 1904
Miyan Allah Yar Contractor of Batala narrates through Maulavi Ghulam Nabi Misri that:
At the end of the case in Gurdaspur, when the Promised Messiahas was about to leave for Batala for the return journey to Qadian, he received a vision or a revelation:

[Urdu] The route via Batala is dangerous.

The Promised Messiahas asked for the carriages to be brought, and three of them were brought. (He changed his route and commenced the journey.) He explained the reason for the change of route. In the meantime a rath (bullock chariot) had been sent from Qadian to Batala to meet him. Instead of the Promised Messiahas some of his companions including Sheikh Ya‘qub ‘Ali, travelled in it. When they arrived at the canal bridge, they found that some of the opponents from Massanian and Batala were pretending to hold a meeting. They had conspired to waylay the Promised Messiahas at the bridge and throw him into the canal. ….When the chariot approached the bridge it was surrounded by the crowd of opponents… and there was
a skirmish… but when they discovered that the Promised Messiahas was not in the chariot, they apologised for the assault. [Register Riwayat-e-Sahabah, vol. 10, pp. 280–281].

Taken from Hidden Treasures–

Pages 343–346
Summary written by Syed Hasanat Ahmad (2010)

The publication of the book had an instant impact. It published a prophecy of the Promised Messiahas about Maulavi Karam Din. The book was published on January 15, 1903, by special efforts of the press workers in Qadian and carried the news that Maulavi Karam Din would attempt to involve the Promised Messiahas in criminal cases and the Promised Messiahas was divinely informed that he would be honourably acquitted from these cases. The publication had to be completed before that date as Maulavi Karam Din had already moved the Extra Assistant Commissioner of Jhelum to issue warrant of arrest of the Promised Messiahas under Section 500, 501 and 502 of the Criminal Procedure Code and the date of hearing was fixed on January 17, 1903. The issuance of warrant of arrest provided yet another occasion to opponents to raise an uproar against the Promised Messiahas and they were clamouring a severe punishment for him. The trip from Qadian to Jhelum became historic in several ways. Giving details of the journey in a later publication (Haqiqatul-Wahi), the

Promised Messiahas said:

When I was on my way to Jhelum in connection with a case filed by Maulavi Karam Din, I had a revelation: “I (God) will shower blessings upon you from all directions.” I related the revelation to the people of my Jama‘at and this revelation came true in this manner that, when I reached Jhelum, about ten thousand people came to see me and most of them had lined up on the roads. Such a crowd had assembled in the court that it had amazed the authorities. About
eleven hundred people came to me for bai‘at and about two hundred of them were women. The case filed by Maulavi Karam Din was dismissed and a large number of people made offerings in cash and kinds to show their regard and respect for me. And this was how I was showered with the Divine blessings and returned to Qadian victoriously. (Haqiqatul-Wahi, p. 252, Sign No. 101, Ruhani Khaza’in, vol. 22, pp. 263-264).

Taken from Hidden Treasures--

Page 126
Summary written by Syed Hasanat Ahmad (2010)

Padre ‘Imad-ud-Din, a native convert from Islam, was a paid servant of the Christians for a long time. He had already made himself notorious by his rabid and scurrilous attacks upon the Holy Founder of Islam. His books Tarikh-e-Muhammadi and Hidayatul-Muslimin had inflicted deep wounds upon religious susceptibilities of the Muslims. Even the Ra’i Hind and Prakash of Amritsar had protested against his bitter attacks. Another Hindu paper, Aftab-e- Punjab had
also condemned his writings. Muslims exposed this paid preacher of Christians in a book entitled ‘Uqubatud Dallin. Even the organ of the American Mission, Shamsul Akhbar of Lucknow had admitted the abusive nature of Padre ‘Imad-ud-Din and his colleagues Maulavi
Karam Din, Nizamud Din, Ilahi Bakhsh, Hamidullah Khan, etc., who were called Maulavis and learned men to deceive the public. The Promised Messiahas offered five thousand rupees as a reward if they could jointly produce a book like the one entitled Nurul-Haqq (Life of
Ahmad by A.R. Dardra, edition of 2008, pp. 412-413).
Life of Ahmad by A.R. Dardra, edition of 2008, page 564.
Footnote 135

Ahmadas had felt the need of a press at Qadian as early as 1892. An Ishtihar was issued and a fund was opened for this purpose; but, it appears satisfactory arrangements could not be made at that time. Sh. Nur Ahmadra brought his press, Riyad-e-Hind, from Amritsar and A’ina Kamalat-e-Islam was then printed at Qadian. After that Hakim Fadal Dinra started a press at
Qadian in 1895. It was named Diya’ul Islam. This press produced Ahmad’sas publications at cost price (Ahmad’sas statement in Karam Din’s case, Section 420. I.P.C. dated. 19.8.1903). It was for this reason that Ahmadas produced, on 15.8.1898 a detailed account of this press in the income tax case. (See statement of Hakim Fadl Din in Karam Din’s case on 20.7.1903).

Nubuwwat & Khilafat
(Prophethood & its Successorship), Four Speeches Delivered on June 10, 1966 Under the Chairmanship of Hadrat Mirza Nasir Ahmad, Khalifatul Masih III (may Allah shower His mercy upon him) at Masjid Mubarak Rabwah, Pakistan.—-

Pages 17-18

Statements Under Oath of Maulavi Muhammad ‘Ali in the Court

14) a. In the presence of Promised Messiahas, Maulavi Muhammad ‘Ali appeared as a witness on May 13, 1904. On being questioned by Khwaja Kamal-ud-Din he said:

Anyone who denies the truthfulness of a Prophet is a great liar. Mirza Sahib has claimed to be a Nabi. His followers believe him to be true in this claim and his opponents consider him false. The Holy Prophetsa is true according to Muslims and false according to the Christians.

b. On June 16, 1904, in the presence of the Promised Messiahas, in response to the critique made by Maulavi Karam Din, Maulavi Muhammad ‘Ali said:

Mirza Sahib makes a claim of nubuwwat in his writings. The purport of his claim is that, “I am a Nabi but I have brought no new shari‘ah.” According to the Holy Qur’an anyone who treats such a true claimant as a liar is a great liar. (Court Proceedings, p. 362).

16) In the case of Maulavi Karam Din of Bhaiñ [District Jehlum], acting as attorneys, Khwaja Kamal-ud-Din and Maulavi Muhammad ‘Ali, submitted the following statement under the signature of the Promised Messiahas:

There is another view of the matter according to Mohamedan theology. One who belies a person claiming to be a Prophet is a kadhdhab [great liar] and this has been admitted by prosecution evidence. Now the complainant knew perfectly well that the first accused claimed that position and, notwithstanding that, he belied the accused. Consequently in religious terminology the complainant was a kadhdhab. (Proceedings Gurdaspur Court, p. 194).

Taken from Hidden Treasures

Page 314-315
Summary written by Syed Hasanat Ahmad (2010)

Explaining the use of relevant quotes from other authorities, the Promised Messiahas stated that these quotes do not constitute plagiarism, otherwise everyone will be exposed to this charge. It so happened that Mian Shahabuddin and Maulavi Karam Din in their correspondence with the Promised Messiahas mentioned that most of the material appearing in Saif-e-Chishtiya’i written by Pir Mehar ‘Ali Shah is copied word by word from the notes of Maulavi Muhammad Hasan Faidi and these notes were written by him on the margins of the books I‘jazul-Masih and Shamse Bazighah and these books carrying marginal notes were bought. This is how the devious Pir was exposed who made the allegations that the Promised Messiahas had plagiarized whereas the same charge recoiled on him.

The Promised Messiahas also replied to criticism that Pir Mehar ‘Ali Shah made in his book, Saif-e-Chishtiya’i about the merit of the I‘jazul-Masih. The Promised Messiahas also established that the revelation made to him were revelation of high order. The Pir also made an allegation that the Promised Messiahas had been plagiarizing from Maqamat-e-Hariri but what actually transpired was that Pir Mehar ‘Ali Shah had himself plagiarized from the notes of Maulavi
Muhammad Hasan Faidi which the Maulavi had written marginally on the I‘jazul-Masih and Shamse Bazighah by Hadrat Maulavi Muhammad Ahsan Amrohi. This information was given by Mian Shahabuddin and Maulavi Karam Din in their letters to the Promised Messiahas. This whole correspondence has also been published in this book.

Lecture Ludhiana, pages 31-32

“””Then another case was filed against me in the court of Mr. Dowie, and was followed by yet another concerning income tax. By the grace of God, my innocence was established in all of them. Then came Karam Din’s case in which every effort was made against me and it was
assumed that the case would sound the death knell of this Jama‘at. Indeed, had the Jama‘at not been from God and had He not sustained and strengthened it, it would no doubt have been wiped out. People from one end of the country to the other lent their support to Karam Din. He
was aided and abetted in every way, so much so that some of the prosecution witnesses, despite their claim to beingreligious divines, testified to what was totally false. They went to the extent of alleging that despite being an adulterer, a transgressor and a libertine, I dared claim to be righteous. The case dragged on for a long time. During this period a number of heavenly signs appeared. At long last, the judgement was announced by the magistrate, who happened to be a Hindu, imposing a fine of five hundred rupees on me. But God had already informed me:

“The Superior Court acquits.”

Therefore, when the appeal was filed in the court of the Divisional Judge, he, in his God-given shrewdness, at once got to the bottom of the case and noted in the judgement that whatever I had written about Karam Din was absolutely correct and I had full right to do so. The judgement he passed has since been published. In the end, he acquitted me of the charge and ordered the refund of the fine. He also censured the trial court for letting the case linger so long.
Mirza Ghulam Ahmad’s poetry vs. Karam Din
See Durr-e-Sameen.  Pages 86 and 94

Page 86
Is it not strange that while you are His beloved,
The entire affairs are being carried out to my favour?
Then not only this that it has happened once, I see the bounties of God at each step.
Look at that man from Bheen whose named Karam Din,
Who even sacrificed his sleep for the sake of conflict,
For whose help there was fervour among the people and
Whose weaknesses were hidden by every enemy of truth,
Whose friend was every aggressor and strayed person,
For whose help came the Muslim clerics, (210)

Page 94
What a strange thingHe helps a disbeliever
That God Who was supposed to befriend the believers.
In your eyes, even Karam Din was one of the pious ones
Who aggressively attacked mefor no reason.
I was not without supportGod’s help was with me
God’s revelation repeatedly gave glad tiding of victory.
But he did not see mehis eyes were closed
Then, after retribution, he decked himself with eye salve.
In the offices123, his name still remains as a liar
Now he can’t erase this name until the Day of Counting. (130)
From the Review of Religions–Jan 1903, (english version)

MGA gives lots of revelations claiming that his enemies will be defeated.  MGA also claimed to have seen Gabriel for the first time ever.
From the Review of Religions–Jan 1905, (english version)

End of Cases vs. MGA

see pages 39-40




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Mirza Ghulam Ahmad lost his court case vs. Karam din 1904, but won on appeal

17 August 1903: The Promised Messiahas embarked on his journey towards Gurdaspur, after saying Zuhr and Asr prayers in congregation. The purpose behind this was to attend the hearing of a lawsuit filed by Karam Din. Hazrat Mirza Bashiruddin Mahmud Ahmadra was also part of the entourage. Hazrat Ahmadas made a night-stay in Batala in an inn situated near the railway station. Dusk and night prayers were offered there in congregation.

20 August 1903: The Promised Messiahas arrived back in Qadian from Gurdaspur from the aforementioned journey.

Mirza Ghulam Ahmad only lost one court case in his entire life. This was the case of 1903–1905.  It was in terms of defamation. In 1899, MGA was ordered to never call anyone Kazzab or Kafir ever again.  Well, it seems that MGA was accused of exactly that in 1903 by Karam–ud-Din.  Further, this was the first case wherein the judge was not a European, the judge was Hindu, and he even refused to give MGA a chair to sit on (see Mahmud Ahmad, “Hazrat Ahmad”, 1998 edition, online, see pages 46-51).  In fact, in 1904, MGA was found guilty and was supposed to be taken into custody, however, his bail was paid and MGA was released.  MGA’s legal team then fought the case on appeal, wherein the case went before a European judge, who promptly vindicated MGA (see RoR, pages 39-40, Jan-1905 edition, online).

The entire case was based on MGA’s disparaging comments in his book “Mawahibur-Rahman”
English Version would be “Bounty of God”, published in 1903
See the ROR of May 1906 for a full explanation of why this case was instituted

May 1906, English ROR
It covers this topic also.

June 1906, English ROR
Muhammad Ali explains how MGA’s book “Mawahibur-Rahman” was being distributed for free at the courtyard wherein the court case was being held back in 1903.

The reference from Haqiqatul way wherein MGA mentions this case
“Sign no. 118.  I was staying in Gurdaspur in connection with a criminal case (brought against me by Karam Din of Jhelum).  I received a revelation: “You will be questioned about your rank and dignity.  Say.  Allah has bestowed this rank on me; and leave them in their sport”.  I related this revelation to my companions who were not less than forty in number including Maulvi Muhammad Ali and Khwaja Kamalu-ud-Din.  Later, we went into the court where the counsel for the complainant asked the same question.  “is your rank and dignity the same as has been written in Tiryaq-ul-Qulub?  I replied: “Yes; it is so by the grace of Allah”.  (Haqiqat al-Wahy, pp. 265-266).  (also see Muhammad Ali, “Heresy in Islam”, online 1995 english edition).

Muhammad Ali’s testimony
Interestingly enough, Muhammad Ali was called to the stand to testify about MGA and his book, Tiryaq ul Qulub, Muhammad Ali and MGA said on oath that MGA’s beliefs hadnt changed since the writing of TQ.  Which was an obvious lie, since we all know he claimed prophethood in 1901….and thus his entire claim changed.

Lecture Ludhiana also mentions the Karam Din Case
See pages 31-32



In my dream I said to Maulvi Muhammad Ali (Urdu): You were also righteous and meant well, come and sit down with us (Badr Vol. III, No. 29, Aug. 1, 1904, p. 4).


(a) Revelation (Arabic): We have softened for you, the iron (Persian): We do not approve of any other meaning (AlHakam, Vol. VIII, No. 17, May 24, 1904, p. 2).

“””(b) In the case brought against me by Karam Din at Gurdaspur, Karam Din insisted that the word laeen meant bastard and that the word kazzab meant one who always tells lies. The court of first instance accepted his contention. In those days I received the revelation (Persian): We do not approve of the other meaning; which I understood as indicating that the interpretation of the first court would not be upheld on appeal; and so it happened. The Divisional Judge rejected all the arguments advanced on behalf of Karam Din and held that laeen and kazzab were appropriate for Karam Din, who was deserving of even worse.”” (Haqeegat-ul-Wahi p. 380).


“”In Karam Din’s case against me Atma Ram, Magistrate, did not pay full attention to the merits and made up his mind to sentence me to imprisonment. Thereupon God conveyed to me that
Atma Ram would be afflicted with the deaths of his children. I communicated this vision to the members of my Movement and it so happened that within 20 or 25 days he lost two sons. In the end, though he had laid the foundation in his judgment of sentencing me to imprisonment, God held him back from that design, yet he imposed upon me a fine of 700 rupees. I was then honorably acquitted on appeal by the Divisional Judge. But Karam Din’s conviction and sentence were maintained. My fine was remitted but Atma Ram’s sons did not come back. According to the Divine prophecy which had been published already in my book Mawahibur Rahman, I was acquitted, my fine was refunded, Atma Ram’s order was set aside and the Appellate Court rebuked him for an improper order, but Karam Din was convicted and punished and the judgment of the court confirmed his being a liar”” (Haqeeqatul-Wahi pp. 121-122).

Zafrullah Khan’s comments

This is from Zafrullah Khan’s book about his mother


“””Some time thereafter he(HIS FATHER) was summoned to appear as a defence witness in the court of a Magistrate at Gudaspur in a criminal case in which Hazrat Mirza Ghulam Ahmad, Founder of the Ahmadiyyah Movement, was being tried for defamation of one Maulvi
Karam Deen, one of his bitter and virulent opponents. This afforded him an opportunity of meeting the illustrious personage and he was much impressed with his gracious personality and his very high spirituality. He was now studying the Movement earnestly, had become a regular subscriber to the weekly Al-Hakam and started attending the daily lesson of the Holy Quran given by Maulvi Abdul Karim, an eminent disciple and devoted companion of the Promised Messiah. He had at no time been opposed to the Movement, but he possessed a deliberate temperament and made up his mind after careful and deep reflection.””

Mirza Masroor Ahmad mentions how the sons of this hindu magistrate died
Friday Sermon, February 6th, 2015 (
The Khalifa give no references.


Links and related Essays

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Mirza Ghulam Ahmad’s father never read Salaat in his entire life

Mirza Ghulam Ahmad grew up in a very irreligious household. His father Mirza Ghulam Murtaza never read prayers in his life, likewise, none of his sons read salaat either. There was no mosque in Qadian. In fact, when MGA’s eldest brother got married, they arranged for 22 dancing girls to be brought to Qadian to entertain their guests. In the quote in the below, we have the proof, from MGA’s eldest son, who knew his grandfather intimately, in fact, his grandfather raised him, he wouldnt let MGA teach him anything. Co-incidentally, MGA never led prayers in his life, nor did he ever deliver a Khutbah Juma.

Scan work

MGA’s father was a crook

“””Once in a dream Mirza Ghulam Murtaza saw the Holy Prophet(saw) coming in state to his house. He ran to receive the Holy Prophet(saw) and thought of offering Nazar, an Eastern  form  of  homage  similar to the oblation of gold, frank incense, and myrrh, offered to Christ by the Wise Men of the East. When, however, he put his hand into his pocket, he found that he had only one rupee and that it was a counterfeit coin. This brought tears in his eyes and then he woke up. This he interpreted to mean that the love of God and His Prophet(saw), mixed with the love of this world, is nothing better than a false coin.”””

Links and Related Essay’s,_Qadian

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2

Prophecy about Muhammadi Begum – the truth!

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Mirza Ghulam Ahmad’s life, the first-40 years

Mirza Ghulam Ahmad was most likely born in 1840 (see his own statement in Kitab ul Barriyya, 1897). The first 40 years of his life are interesting inasmuch as it lays the foundation for his final 28, wherein he claimed prophethood (1880, divine revelation as he explain technically, but 21 years later, he realized it was prophethood all along), the claim of being a Mujadid and the like of Esa, “Maseel-e-Masih”(1883), the claim that Esa (as) was dead (1889) and the claim that he was Esa himself in 1891, and his claim of being the Mahdi (1891) as mentioned in hadith, the claim of being the second coming of Muhammad (1900), the official claim of prophethood (1901), the claim of being Krishna (1904). Nevertheless, MGA’s father (Mirza Ghulam Murtaza) was a favorite of the British Government by 1858. However, 20 years earlier, he was working with the Sikhs as a Raj, a tax collector of sorts, in roughly 1837, he was allowed to move his entire family back to Qadian, a few years before Ranjit Singh died (See the Punjab Chiefs). The Mirza family, led by MGA’s father turned on the Sikhs in 1849, however, it took them 10 years to secure a pension with the British Government, which happened in 1858, since the Mirza family helped kill the Indian soldiers who had protested the Enfield Pattern 1853 rifle-musket (and its use of pork/beef fat). Mirza Ghulam Qadir was also there and he played a huge role in the killing of Indian soldiers, for this, a separate pension was given to him from 1876–1883. Nevertheless, the Mirza family was above the law and even when they were guilty, the British government would forgive them or let them win on appeal. It should be noted that MGA never reported any divine revelations uptil 1882. Further, MGA never had any verbal debates, they were all via letters, which started in 1878.

Kitab-Al-Barriya (See Page 9, Kitab al Barriyya, 1898).

The quote—“Return to Qadian in father’s time. Then, during the last days of the rule of Ranjit Singh, my late father, Mirza Ghulam Murtaza, returned to Qadian. The said Mirza sahib received back five villages out of the villages of his father.”

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

MGA is born in Qadian, British-India (see Kitab ul Barriyya, 1898). He is born as a twin, his twin sister dies at birth (see Dard). MGA has a big brother (Mirza Ghulam Qadir) and a big sister (Murad Bibi), both siblings were born outside of Qadian, since the majority of the family had been exiled. MGA is the first Mirza in 40 years to be born at Qadian. Even Mirza Imam ud Din (MGA’s cousin) was born outside of Qadian.

Ahmadiyya sources tell us that Mirza Ghulam Murtaza was serving (see Dard) under Jean-Baptiste Ventura, who was an italian that was working with the Sikh empire in terms of armaments and leading armies. It seems that this Italian was ran out of India when Mahārājā Sher Siṅgh’s assassination happened in September 1843.

During the last days of the Sikh rule an abortive effort was made by some Sikhs to kill Ghulam Murtaza and his brother Mirza Ghulam Muhyuddin in Basrawan, near Qadian, where the two had been confined by them, but they were eventually rescued by their younger brother Mirza Ghulam Haidar (see Dard). This was the person who’s son went missing and his land was thus in dispute, MGA agreed to transfer the land to Ahmad Beg, however, MGA wanted his daughter to be married to him, the famous case of Muhammadi Begum.

When MGA was six years of age, his father employed a Persian-speaking instructor by the name of Fazal Elahi for his education. He taught him to read the Quran and started him in the study of the Persian language.

MGA breaks his right arm and is never able to lift even a cup of tea with it ever again.

See Dard, pages 17-18.  This proves that the Mirza family turned on the Sikh Empire and was to be awarded.

On June the 11th, 1849, Mr. J. M. Wilson, Financial Commissioner, Lahore, wrote from Lahore to Mirza Ghulam Murtaza:

“””I have perused your application reminding me of you and your family’s past services and rights. I am well aware that since the introduction of the British Government you and your family have certainly remained devoted, faithful and steady subjects and that your rights are really worthy of regard. In every respect you may rest assured and satisfied that the British Government will never forget your family’s rights and services which will receive due consideration when a favourable oppor-tunity offers itself. You must continue to be faithful and devoted subjects as in it lies the satisfaction of the Government as well as your own welfare.“””

This seems to be a time of great prosperity for the Mirza family. His father arranges for MGA to have tutors, who co-incidentally smoke opium. MGA’s father was a “heavy smoker” also, hence, he probably didn’t care. (Adapted from The Review of Religions, April 1939, Vol. XXXVIII, No. 4).
MGA takes classes as far away as Batala, his family becomes friends with Muhammad Hussain Batalvi, they are exactly the same age. MGA’s father is totally embarrassed by Mirza Ghulam Ahmad and calls him a girlie man. MGA even moves to Batala for some time to learn Arabic and urdu, he is taught by the same teachers as Muhammad Hussain Batalvi. MGA’s father owned a house in Batala. Mirza Sahib’s father, Mirza Ghulam Murtaza Sahib owned a house in Batala and would reside in it. Mirza Sahib and I would study with a Shia teacher, Gul Ali Shah Sahib. Hazrat Mirza Sahib was studying a book of medicine [Asbab-e-Tibb or Asbab] while I studied a book of grammar [Hidayat Nahv]. We studied together for about four months. Thereafter, my father sent me to another city for education.

MGA‘s elder brother gets married at Qadian, 22 dancing girls are brought to Qadian (a village of barely 200 people, men, women and children included) for the wedding festivities.

MGA marries his maternal cousin.

MGA’s eldest son, Mirza Sultan Ahmad is born. After MGA died, Ahmadiyya editors were forced to back-date MGA’s year of birth, this also forced Ahmadiyya editors to change the year of marriage with his first wife, they pushed it back to 1859, since they knew that MGA was about 15 when his first son was born.

MGA’s brother (Mirza Ghulam Qadir) is part of the force that killed the mutineers in the Punjab at Trimmu Ghat, over 600 of them were forcibly drowned, the British government is forever indebted to MGA’s father and his brothers and their entire extended family. Mirza Ghulam Murtaza and his brothers, sons and nephews, except MGA served in the British military and helped kill the Sepoy mutineers. MGA stays at home, most likely because of his broken right arm. Mirza Sultan Ahmad is just an infant. Mirza Ghulam Murtaza provided the British government with 50 horses and 50+ soldiers and thus were able to help the British at their most vulnerable time (see Dard page 19). General Nicholson gave Ghulam Qadir a certificate stating that in 1857, the Qadian family showed greater loyalty than any other in the district.

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

Mirza Ghulam Murtaza was awarded a pension of 200 rupees per year by the British government in 1858. See Dard, page 18. This remained the same in 1865, as the rest of the family was included in the pension. In 1865, the settlement is as follows: That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided. The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth (which is $140 rupees, annually) to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

MGA’s second son is born, Mirza Fazl Ahmad, also spelled Mirza Fadl Ahmad.

Mirza Ghulam Murtaza would introduce MGA to people as a “girlie-man”. MGA was not allowed to take part in any part of his 2 sons’ lives. In fact, as long as MGA’s dad was alive, he kept MGA in-check and thus wouldn’t allow MGA display his “religious fervour”.

Mirza Ghulam Murtaza stops MGA from trying to teach his religion to Mirza Sultan Ahmad and Mirza Fazl Ahmad, who are both under 10 years old. MGA was considered a “backwards-mullah” by his own father and was thus shunned.

MGA and his cousin Imam ud Din go to Delhi to pickup the pension money. At this point, the money was only for MGA’s father. MGA never returned and squandered all of his father’s cut of the money. He must have been on the run for many months and writing letters to Qadian from hostel’s and etc. MGA’s father would not allow MGA to return to Qadian, he ordered MGA to go straight to Sialkot and a job was waiting. Ahmadiyya sources blame MGA’s cousin (Mirza Imam ud Din) for sqaundering the money, however, this is a blatant lie, that money was for the whole family, not just MGA or Imam ud Din. MGA was thus punished by his father by making MGA work in Sialkot and MGA was never able to see his mother again. In Sialkot, MGA met many people, Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, he is quoted by Dard and Basharat Ahmad extensively. Maulawi Sayyid Mir Hasan was a Wahabi aka Ahl-e-Hadith, this is where MGA first connected with the Ahl-e-Hadith sect, he also met Noorudin, since Sialkot was so close to Jammu, where Noorudin was working.  MGA also had conversations with Rev. Mr. Butler, M.A., a Christian missionary. Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, this was used by Dr. Basharat Ahmad in his famous Mujadid-e-Azim. See the Lahori-Ahmadi’s work on this also.

While MGA was working in Sialkot, MGA’s father seems to have been sued in court by his cousins and won a settlement. According to the Settlement of 1865 (with the British govt. see Punjab Chiefs), the Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68). In fact, Mirza Ghulam Murtaza was the “head of the family”, even the Punjab Chiefs, his name is listed under the header. That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided. The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

While MGA was in Sialkot, the Mirza family sues each other over land disputes (see dard page, 714).  Mirza Ghulam Murtaza is also a party to a law-suit between Ghulam Jeelani (also spelled Jilani) and Imam Din. Jeelani was given 2/5 of the 700 rupees as well as many parcels of land.  Imam Din won the case with Mirza Ghulam Murtaza also an owner. This would play out later in the case of the wall.

MGA‘s mother dies, MGA quits his job at Sialkot and returns to Qadian, however, he misses his mothers funeral. A few months before MGA left Sialkot, he decided to take the qualifying exam to practice as an attorney, however, he failed (see Dard and B. Ahmad). After returning from Sialkot, MGA was invited to join as an officer in the education department of Kapurthalla state. His father had old connections with this state, and its government expressed an interest in
recruiting someone from his family. MGA’s older brother had taken employment with the British government by this time and hence the invitation was extended to MGA. MGA sent a note to his
father that showed his complete disinclination from worldly pursuits. The note stated, “I do not want to take up employment. Two dresses of coarse cotton and any kind of food would be sufficient for me.” (see B. Ahmad). A few months later, MGA was also offered the position of assessor in the Sessions court but he declined.

Muhammad Husain of Batala came to his native town (of Batala) having newly qualified as a Maulawi. As he belonged to the Ahl-e-Hadith sect his views were not approved by his fellow citizens. So a man came to MGA and persuaded him to hold a debate with Muhammad
Husain. MGA went to Batala in the evening and found Muhammad Husain and his father in a mosque. Muhammad Husain opened the debate with a speech, in which MGA found nothing to which he could take objection (see Dard).

When Maulvi Abdullah Ghaznavi came to Amritsar, some people in the city started rumors that he was a Wahabi and this aroused the suspicion of the local administration. He, therefore, shifted his residence to Khairdi. MGA met with him both in Khairdi and Amritsar. Whenever he
visited him, he took along some present, which was generally a choice cut of meat (See B. Ahmad).

Dard tells us that Mirza Sultan Ahmad wrote articles in defense of Islam and had them published by a newspaper, the Mushur-e-Muhammadi (See Dard, page 57). Mirza Sultan Ahmad’s essays were published in these editions, Manshur-e-Muhammadi (Vol. 3, No. 23; Vol. 5, No. 1; Vol. 5, No. 4; Vol. 5, No. 13; Vol. 6, Nos. 2 &. 30). Later on, Mirza Sultan Ahmad never accepted any of MGA’s claims of divine revelation or etc, in fact, in 1914, after the split, he wrote that Muhammad (Saw) was the final prophet.

MGA’s father has the Masjid Aqsa built. The piece of land on which it stands belonged at that time to the Sikhs, and he bought it at an auction at the very high bid of Rs. 700. He had made up his mind to buy it at any cost, as he wanted to make amends for the worldly pursuits in which he had spent his life. People taunted him for building such a big mosque while there were no worshippers for it. Little did they know that it was to be crowded with devotees, and that the sincerity with which it was built was to be reflected in the necessity to extend it again and again. He also tried to regain possession of the mosque which was converted into a temple; but the legal proceedings he instituted did not meet with any success. The mosque is situated inside the compound of the family house of Mirza Ghulam Ahmad which now serves as the centre of the Ahmadiyya Muslim Community in India located close to the White Minaret and important offices of the community

MGA’s father dies. His brother, Mirza Ghulam Qadir takes over as the family representative to the British Government. Per Dard, MGA was in Lahore, a servant must have been sent to call MGA, so he hastened to Qadian and found that although his father did not look ill he was suffering from dysentery.

After Mirza Ghulam Murtaza died, his nephews and cousins sued his sons and won. Mirza Ghulam Jilani and Mirza Ghulam Ghaus and many others sued Mirza Ghulam Qadir (who was the family representative to the British government) over land and won decisively (in 1883), the shock seems to have caused Mirza Ghulam Qadir to die young. This case was pending in 1877.

In Safir-e-Hind of Amritsar, MGA wrote a series of articles from February 9 to March 9, 1878. He also wrote article for the Manshur-e-Muhammadi of Bangalore, Brother Hind and Hindu Bandu of Lahore. These essay’s were published in 1899 as “Purani Tahrirein”, in english as “Older Utterances”

MGA’s father had always stopped MGA from attacking other religions, however, now that he was dead, MGA was ready to hold written discussions. Thus, some Arya-Hindu’s members challenged MGA to a debate, which offer was readily accepted. To prevent Pundit Dayanand from backing out of the offer, MGA decided to go public with the offer of debate and his acceptance. He had an announcement published in the July 1878 issue of the newspaper Hindu Bandu (editor, Shiv Narayan Agnihotri). Munshi Gurdyal, a teacher of Middle School Chinot, published an article in the May 12, 1878, issue of Aftab Punjab in which he supported
the belief of eternal and infinite spirits. Hazrat Mirza responded with such a well-reasoned article that it took the wind out of Munshi Gurdyal’s sails, in much the same way as Hazrat Mirza’s previous articles had for his two fellow thinkers. The articles published by Hazrat Mirza in response to Bawa Narayan Singh and Munshi Gurdyal were published in the biography of MGA by Sheikh Yaqub Ali Torab aka Irfani.

MGA wrote an article against the Arya Samaj, and in support of the superiority of Islam over other religions. He sent the manuscript in a cover open at the ends to the Vakil Press at Amritsar at the rate prescribed for newspapers. This was allowed under section 12 of the Post Office Act 14 of 1866. But in this packet he also included a letter addressed to the manager of the press containing instructions about the article. Sending a letter in a packet was against the post office regulations. The punishment, according to the Government of India notification No: 2442, dated December 7th, 1877 section 43, was a fine of Rs. 500 or even imprisonment for six months (section 56 of Act 14 of 1866). MGA was allowed to walk away. Pandit Kharak Singh, a member of the Arya Samaj, Amritsar, came to Qadian in 1878 and wanted to hold a debate with MGA.

Per Dard, MGA wrote a long article in refutation of the doctrine of transmigration, which was published in the three issues of the Hindu Bandu of Lahore, dated February, March and April, 1879. He sent another installment of the article to the Editor of the magazine, however, it was not published. MGA had a discussion with Shiv Nara’in Agni Hotri on the subject of ‘Revelation’.
Several letters on the subject were exchanged, and it appears that they were also published later in newspapers. Agni Hotri was a teacher of drawing in the Lahore Government School. He was editor and proprietor of the Hindu Bandu and was looked upon as a leader of the Brahmu Samaj (the Indian Theistic Church founded in Calcutta in 1828 by Raja Ram Muhan Roy—born in 1774, died 27-9-1833), a new sect which denied verbal revelation. His discussion with MGA lasted from May 21st to June 17th, 1879. By May 1879 when a notice concerning it was published in the Damima Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4 (issued in May 1879). In this MGA says that the occasion for the writing of his book was the teaching of the
Arya Samaj who looked upon Mosesas, Jesusas and Muhammadsa as liars and their sacred books as impostures. They had made it a habit to heap abuse upon all holy personages. A certain Arya had been challenging MGA for a long time through the columns of the Safir-e-Hind. Ahmadiyya sources claim that Batalvi published a notice in his magazine which indicated that Braheen-e-Ahmadiyya Vol. 1 was published (see Dard, page 90). Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4. MGA claimed to have 10,000 rupees, and offered it as a reward, however, this was a lie. In December of 1879, another announcement was published by MGA which talks about the Barahin-i-Ahmadiyya. It should be noted that MGA was claiming to have already written 300 arguments and he was claiming that he only needed money to get this published. That is ironic, since if MGA had the money himself, he could have easily published this book. Even, the Muslim rulers of Bhopal donated to MGA, they were so upset with the contents, that they tore up the book and sent it back to Qadian in that very condition.

MGA did not have good hand-writing, since his right-arm had been broken since he was 7-8 years old. Thus, MGA is helped by his scribes to write Barahin-i-Ahmadiyya Vol. 1&2. One of the scribes were Mian Shamsuddin, he was the son of one of MGA’s teachers and had beautiful handwriting. His handwritten copy was then given to the scribe Munshi Imam-ud-Din, whose calligraphic style was greatly liked by MGA. He remained MGA’s scribe for a long time and the first three volumes of Barahin Ahmadiyya were scripted entirely by him. The fourth volume,
however, was partially scripted by Sheikh Muhammad Hussain as well.

Nevertheless, Barahin-i-Ahmadiyya Part-1 was published in 1880, the exact date is unknown, printed at the Safir-e-Hind Press. In this book, MGA does not claim any divine revelations, nor did he quote any of the Quran or hadith. On the first page of this book, a follower of MGA, Miraj-ud Din Umar wrote a short biography about MGA in this book also, which was removed in future editions. This short biography seemed to indicate that MGA would accidentally eat his own excrement.

Barahin-i-Ahmadiyya Part-2 was published a few months later in 1880, we have to assume. The exact date had never been given by any Ahmadi sources. MGA claims to have already written 300 arguments for Islam. MGA argues that divine revelation has not ended. On the cover page of the book, MGA partially quotes, 21:37 (21:38 in the Ahmadi quran), but MGA doesn’t elaborate. MGA then quotes 5:2 and 61:14 (5:3 and 61:15 in the Ahmadi Quran) as he argues that Muslims should help him by sending money to Qadian. MGA then quotes 14:24 (14:25 in the Ahmadi Quran) as he argues that Muslims will be allowed into heaven if they send money to Qadian. MGA then quotes 110:2 (110:3 in the Ahmadi Quran) as he argues that Christianity is expanding in India and Muslims should be scared. MGA then quotes 13:33 (13:34 in the Ahmadi Quran) and claims that Muslims will be left without a guide if they don’t send money to Qadian and help MGA defend Islam. MGA then quotes 21:106 (21:107 in the Ahmadi Quran) as he argues that if people don’t send money to Qadian, MGA’s god will help him instead. MGA then partially quotes 7:179 (7:180 in the Ahmadi Quran) and argues that people shouldn’t blindly follow the religion of their forefathers, MGA also quotes 17:72 (17:73 in the Ahmadi Quran) in this regard. MGA thenquotes 18:109 (18:110, in the Ahmadi quran) and says that “”Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.””. Thus, MGA was arguing from the Quran that Allah will continue talking to Muslims until the Day of Judgement. However, this argument was never used by MGA ever again. Nor was it used by the Qadiani’s in their famous commentaries of the Quran (via Malik Ghulam Farid). MGA then quotes 15:09 (15:10 in the Ahmadi Quran) as he argues that the Quran has never been changed. MGA then partially quotes 34:49 (34:50 in the Ahmadi Quran) as he argues that Muslims will never return to polytheism. MGA then partially quotes 10:16 (10:17 in the Ahmadi Quran) as he argues that Prophets never lie. MGA then quotes 16:63-64 (16:64-65 in the Ahmadi Quran) as he argues that there is misguidance and a Prophet/Messenger is sent whenever this has happened in the past. END

Links and Related Essay’s

Prophecy about Muhammadi Begum – the truth!

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


When Mufti Muhammad Sadiq was traveling out of India towards London (1917)

Mufti Muhammad Sadiq was allowed to travel thru a warzone (WW-1) in 1917. This is very odd, it seems that the British Government was eager for Ahmadi missionaries to travel to Ceylon, Mauritius and the UK and begin converting people all throughout the British government to Ahmadiyya, mostly non-whites. Nevertheless, in the below, we have “Sadiq Nama” Printed by Akmal (Zahoor uddin Akmal) in February 1918.

Sadiq Tract Series
Tract no 1
Muhammad Sadiq is named it “Sadiq Nama” Printed by Akmal (Zahoor uddin
Akmal in February 1918. “You (Sadiq) has send the details of his travel from Qadian
to London by sea travel. Some local day to day life observations for me to print.
Most of it is his experiences and observations of day to day life but there is some
information on how he arrived in London. He advised us (akmal) that it should be
posted free of charge, to subscribers of his “Akhbar Sadiq” (first time i have heard
of it) which had to be cancelled for some reasons, I am publishing it as per his

Akmal Feb 1918.
Page 2 Red box TRANSLITRATION No 1
Title: Qadian say ahbab kaa rukhsat kerna
“qadian say rawangi kay waqat jis shouk muhabat aour akhlas kay saath ahbab kee
bari (big) jamaat gaioun (village) say bahir do (2) miles kay fasla tuk mairay saath
hooi. Wo aik aisaa nazara tha jis kaa lutf main kabhee naa bhoolon gaa. Hazrat
khalifa tul masih (mirza mahmood) kaa drakhat kay naichay (under) kharay (stand)
ho ker dua kerna aour saari jamaat kaa Allah Taala kay hazoor khashoo kay saath
rona (sob) aour phir yay sub kutch is aajiz kay liya. Allah Allah yai khuda kee
rehmat thee jis nay mutchay yai izat deelai, werna main kiaa aour meri hasti kia. aik
aik kaa galay mil ker rona aour duain kerna, kia hee maqbool waqat thaa.
Piaaron kee joodai aour phir bazahir aik khoufnaak safar kay wastay, aour safar
bhee, aour safar bhi hazaarha miles kaa jis main koee rafiq e raah bhee naa ho.
Magar jub insaan Allah kay leeyai koee kaam kerta hai tow sub mushkilain asaan
ho jaati hain. Meri bivi (wife) ko to ronay say itnee housh bhee naa thi kay rukhsat
kay waqat sur utha (pick her face up) ker mayray mouhn (face) ko dekh sakti.
Azizam ABDUL SALAM bezahir zabat kiay houay tha, magar us kaa chehra us kay
dill kee baiqararee ko zahir kerta thaa. Haan sub say ziaada turpaa (troubled)
daynay waala piaree SAEEDA kaa cheekhna (wailing/crying with pain) thaa jiss kaa
khiaal yahaan bhee bai qarar ker daytaa hai. Sab say chota bacha ABDUL MOMIN
hai jiss nay waqat e rukhasat chand paisay leeay aour khush ho giaa. Azizam
MUHAMMAD MANZOOR lakhanau main thaa, us nay boht chaaha kay DEHLI aa
ker milay, magar us kee taaleem kay huraj kay khoouf say main nay ijazat naa dee,
wo boht raqeequl qalab hai, maaloom naheen us ghareeb kee kiaa halat hooi.
Notes: from qadian, he goes to Batala where he meets munshi abdul karim and
sheikh ghulam ahmad sahib (new muslim)

He stays over night in Amritsar, then from Amritsar to Bombay reason being that it
was a day journey. In Amritsar (he meets people) there were 2 host homes very
comfortable to stay. one was Dr Karam Ilahi Sahib and second one of Babu
Muhammad Ibrahim sahib misgar. Mian Nabi Buksh, Dr Ibaadu Allah Sahib who
was an old friend of mine, Mistree Allah Buksh Sahib. At Amritsar station, fewpeople
had come from Lahore, on the way to Dehli, he meets many people at the stations.
I gave a lecture in Ambala. At Dehli station, some ahbaab came from shahjahanpur,
DETAIL, and do not need to repeat (still to find this alfazal).

Same way from Dehli to Bombay, at different stations, many ahbaabs/co religiests
were waiting to meet me, (normally if one had to meet anyone travelling on the
train, they would go to the station and wait for the train to arrive). Arrived in

I stayed for one week at Nawab Syed Muhammad Rizvi,s house. Khawaja Shah
Muhammad Ijaz Ali came from Kohkun to see me, Hiji Muhammad Umar uddin
Sahib had already arrived in Bombay for me, Professor Muhammad Abdullah
joined/travelled with me from Ambala and accompanied me to Bombay. They all
came to see me off to the sea shore, Muhammad Ghaus came to Bombay from
Haider Abaad Dakan who gave garland of flowers. I got on the boat, and the boat
took me to the ship, which pulled its anchor and set sail.

page 4 No 2: He arrived in london, date not given, he goes on to tell us how was life
in London, at the end of this (day to day life in London date given is 21 October

PDF’s, english and Urdu
Sadiq Tract series, english
Sadiq Tract Series, Urdu

Links and Related Essay’s

Mufti Muhammad Sadiq r.a. – An Early Ray of Western Sunrise

100 Years Ago… – Ahmadiyya Mission in London – In the eyes of a respectable non-Ahmadi

Hazrat Mufti Muhammad Sadiq (ra): A Pioneering Ahmadi in America

  1.  Elijah Muhammad and Islam By Herbert Berg pg. 18
  2. ^ Islam in the African-American Experience By Richard Brent Turner pg.124-5, 130
  3. ^ We are All Moors: Ending Centuries of Crusades Against Muslims and Others By Anouar Majid pg 81
  4. ^ Islam in the African-American Experience By Richard Brent Turner pg.116
  5. ^ Elijah Muhammad and Islam By Herbert Berg pg. 19
  6. ^ Islam in the African-American Experience By Richard Brent Turner pg.121Tags
    #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Barahin-e-Ahmadiyya Part 5–A full review and analysis

Dear readers, MGA never promised 50 volumes of the Braheen-e-Ahmadiyya, check all the records from the 1878-1884 era, there is no such promise, however, he did promise 300 arguments in favor of Islam and claims to have already written most of them. But BA1–4 only covers one argument, that is, that MGA receives divine revelation from his God, and this is 1 argument of 300. Furthermore, Brahin-e-Ahmadiyya Part V was published after MGA died (october 15, 1908), hence, its obvious that MGA didn’t write the new preface, in fact, the entire book is something different, it was supposed to cover the remaining 299 arguments in support of Islam. In 1907, in Haqiqatul Wahy, MGA and his team of writers mentioned how BA5 was in the works (see page 491) and it would contain 300 signs, but if you look at BA5, it has nothing of the sort. This is the preface. Why did the ghost-writers of this book write 50=5? Well, back in 1900, MGA promised 40 parts of Arbaeen, however, he stopped a few months later at 4 and called it even. It seems to me that MGA’s ghost writers used an old argument, that is 50 prayers= 5 prayers. They were frantically publishing all of MGA’s books in late 1908, Jesus in India also appeared for the first time as well as Nuzul-ul-Masih. Furthermore, MGA claimed that the BA had reached 150 parts (See announcements,  vol 1, ad no 5. PDF 23). This book was also quoted by Ahmadi editors in 1914 (in the ROR), as they argued as to why MGA didn’t live up to the famous age prophecy.

Pages 11–42
MGA and his team of writers seem to have published a poem here, this is basically the beginning of the book.  This poem doesn’t have any controversy in it, or none that I saw.

Page 43–78
MGA criticizes Christian missionaries and even claims that a certain Dr. Sandilands was caught with a young girl in his room and immoral behavior, he seems to have left British India to the UK.  MGA claims that it was found out that this person had 17 young girls with which he was acting like a sexual predator with.  However, what about MGA and his night-watch-women?  Who also massaged him?  MGA goes on to make his repeated argument that since Ilyas (as) hadn’t physically returned to earth, yet the messiah, Esa (as) had appeared, the same was true for MGA, he wasn’t supposed to physically come out of the sky.  This is a silly argument that most Ahmadi’s are taught.  He then relates the story of Lekh Ram, which is also covered by MGA and his team in 10+ publications by 1908.  MGA then talks about the signs that have been given in his support.  He also mentions how Esa (as) never did any miracles that are attributed to him by Christians and Muslims.  He then calls Esa (as) as the least successful prophet, however, he forgets that esa (as)’s cousin, Yahya (as) was also a prophet and was killed, they chopped his head off.  MGA then mocks the islamic belief that esa (as) will physically descend onto a white minaret.  MGA then returns to his regular and classic argument that esa (As) is not alive in heaven.  MGA covers 4:158 again.  MGA then quotes Imam Malik in terms of the death of Jesus, however, he gives no reference.  Imam Malik may have believed that esa (as) died, however, he still believed in the physical return of Esa (as) as we all as his physical lifting to Allah.  Thus, Ahmadi’s have no right to quote him.  MGA then asserts that Muslims believe that when Esa (As) will physically return, he will be the last of the prophets, however, this is untrue, Muhammad (Saw) is the final prophet to be born.

Pages 79–85
Chapter 1 seems to start here.  So far, all we have seen are old poems by MGA and old arguments that were made in 1891. It seems like another separate booklet altogether.  MGA goes on to argue that the only to tell if you are in a true religion is through SIGNS.  This chapter ends abruptly.

This is where Chapter 2 starts.  MGA talks about his divine revelation as a non-law bearing prophet and the controversy which this claim has caused.  He also confirms that Muslims do not believe in any revelations after the Quran, and thus this is why they have treated MGA as such.  MGA gives 7 arguments, which are signs or predictions, he emphasizes that these are the true way to discern truth.  Pages 98-100 consist of another poem.  MGA then asserts that his God has kept him alive for almost 30 years after his initial claim of divine revelation, and this was so that MGA could witness his signs and arguments completed.  MGA continues to explain how amazingly he has transformed from a nobody to a Messiah.  MGA then compares himself to Adam (as) in many ways, the most disturbing is that MGA indicates that the world was in need of humans, since it lacked them just before MGA’s arrival.  He then gives 7 prophecies and arguments for their fulfillment.

Another meaningless poem.

He continues to boast about his prophecies and signs and even refers back to 1879 (which is called 25 years ago), however, this could include any years from 1878 to 1884.  MGA claims that the Braheen-e-Ahmadiyya contains many predictions and signs for the future.  He talks about the 2 yellow sheets again, this has to be the 10th time that he has mentioned it in his various books, nothing new.  He mentions that he has 4 sons, who are still alive and this is per a prophecy, however as we all know, one would die tragically in 1907, Mirza Mubarak Ahmad.  He then compares himself to Adam again.  He also claims that all the humans in the world were spiritually dead, just like when Adam came to Earth.

He then refers to some of his vague prophecies and claims that his court cases were also a sign from his God, since he won all of them, he mentions Karam Din and Dr. Clark and a few others.  He them claims to have received divine revelation about the first few Ahmadi’s that were murdered in Afghanistan.  He continues to argue that all prophets were slandered, and thus the allegations against himself are normal.

He claims that his followers will continue to increase, whereas Muslims and other religions will decrease day by day.  He claims to have accepted by hundreds of thousands of people all around the world, in the USA, Europe, Africa and Asia, however, these are lies, MGA even mentions ROME.  MGA goes on to clearly call himself a Prophet.  He then relates the story of Yusuf (As) and tried to point out similarities.  He mentions the Karam-Din case again and makes a parallel to the life of Yusuf (as).

He goes on and on about how he was told ahead of time about certain Earthquakes.  He even goes to the extent of claiming that he had predicted these earthquakes back in BA1–4 (1884).

He mentions his famous english revelation, “I will give you a large party of Islam”, and then gives commentary, he claims that this means that many people will join Ahmadiyya from outside India and within.  He then gives addresses to his converts in the USA (which are lies).  He claims that 300,000 people are Ahmadi’s.  He then makes his oft-repeated argument about how the Imam will be from the ummah and he attributes it to himself.  However, this hadith refers to the “Mahdi” and how he will be from the Ummah, whereas, Esa (as) will not, and thus won’t even know arabic.

He makes his oft-repeated arguments that he was born just like Esa (as), asserting that it happened miraculously and with divine help.  He mentions that he mistakenly believed in the physical return of Esa (as) while BA 1–4 was published, but then his God opened his eyes.  He then returns to comparing himself with Adam (as) Abraham and Yusuf and others.  He then claims to have been given parts of prophethood of all prophets, in a complicated method.

He then claims to also be Dhul-Qarnain.  He creates many parallels and even claims all of the quranic verses that were for Dhul Qarnain, for himself.

Another boring and loooooooong poem.  He mentions Karam Din in this poem.  He says something very strange about his age, he says:

“”I am more than sixty years old now;
It has been thirty years since I made my claim.””

30 years since MGA made his claim?  That would make it 1909 when this was written, since MGA’s first announcement of divine revelation was 1879 with the publishing of BA1.  However, 60 years?  That’s strange, that could only mean that MGA was 69 when he died.  Which actually adds up.  This book was published in Oct of 1908, this is all very strange, however, it seems like a slip-up from the ghost writer.

The book BA5 has ended at this point.  The Appendix starts from here, it is unclear if this was published in the original or if it was added later on.  MGA starts with a short poem and then begins to talk about an essay from the “Paisah Akhbar” newspaper wherein a man named Muhammad Ikramullah writes vs. MGA and his earthquake predictions.  It seems that in Izala Auham, which MGA wrote in 1889-1890, MGA had totally denied that earthquakes were divine in nature, however, all of a sudden, after 1904 or so, MGA totally reversed himself.  MGA responds by saying that in 1889-1890 he was referring to just normal Earthquakes or normal floods, that anyone could predict, however, after 1904, MGA was referring to the greatest Earthquake the world has ever seen.  MGA also seemed to make a grammatical error in one of his Earthquake prophecies, which is also discussed.

Related Essays and links

Q & A on the epic book Barahin-e-Ahmadiyya

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26 Ahmadi’s were killed in Qadian during partition in Sep–Oct 1947

Ahmadi’s are always quick to jest at Muslims when we die of calamities. MGA started all of this during the plague in British India. MGA claimed that the plague would kill off non-Ahmadi’s and Ahmadi’s would keep increasing until they become he majority in the world in 300 years. However, the plague hit Qadian and many Ahmadi’s died. MGA also claimed that non-Ahmadi’s would die via earthquakes and quoted the Bible heavily as he argued that the time of the Messiah would be filled with people dying of mass calamities of many sorts.

Some additional data

Al -Hakam tells us

2 October 1947: The situation in Qadian after the partition of the Indian subcontinent continued to intensify to such an extent that Qadian was deemed too dangerous to live in. The Darwesh staying in Qadian to protect its sacred places were not permitted to use flour mills. For many days, they survived on boiled wheat. The police had also seized buildings of the Degree College and Fazl-e-Umar Research Institute. A bomb was thrown in the premises of Masjid Aqsa, which injured a youth badly. Government officials had already taken control of the residence of Hazrat Musleh-e-Maudra situated in Dar-ul-Hamd.

It is reported that on this date, Hazrat Musleh-e-Maudra directed concerned Jamaat officials in Lahore to arrange daily physical exercise for the workers of Jamaat offices. Hazrat Mirza Mansoor Ahmad was assigned to supervise these exercises.

3 October 1947: Thousands of criminals, backed by the police force, attacked Qadian and tried to march towards the heart of the town. Ahmadi youth assigned to safeguard Qadian showed great courage and bravery.

10 October 1947: Another sad incident of a hand grenade thrown into the premises of Masjid Aqsa took place. In reality, the morale of those attacking Qadian was dropping every hour, due to the strong resistance and extraordinary bravery of Ahmadi youth who were protecting sacred places of Qadian.

Dr. Sharif Khan tells us: 
See page 9

“”””In an office order issued on 30th June, 1947, Talim-ul-Islam College was notified by
the principal to remain close for summer recess from 1st July to 27th September, 1947.
Meanwhile partition of the subcontinent, into India and Pakistan, as two sovereign states,
took place on 14th August 1947. So that 30th June, 1947, proved to be the last working
day of the college in Qadian.

Most of the college officials and students migrated to Pakistan, however, few were
directed to stay back, to help protect college equipment from looting and destruction by
the refugees that were pouring into Qadian from surrounding areas. They were also to
supervise safe evacuation process and migration of women and children to Pakistan.
Muhammad Munir Khan Shami, a Talim-ul-Islam College B.Sc. student, who was at
guard duty was martyred by a band of Sikh looters“””

The list 

Sep 02, 1947 Jamadar Mohammad Ashraf Sahib Qadian India
Sep 06, 1947 Mian Ilm-ud-din Sahib Qadian India
Sep 19, 1947 Syed Mahboob Alam Bihari Sahib Qadian India
Oct 04, 1947 Sultan Alam Sahib Qadian India
Oct 14, 1947 Mirza Ahmad Shafi Sahib Qadian India
Oct 14, 1947 Faiz Mohammad Sahib Qadian India
Oct 14, 1947 Zohra Bibi Sahiba Qadian India
Oct 14, 1947 A four year old girl Qadian India
1947 Abdul Jabbar Sahib Qadian India
1947 Malik Hameed Ali Sahib Qadian India
1947 Master Abdul Azeez Sahib Qadian India
1947 Mohammad Ramzan Sahib Qadian India
1947 Alam Bibi Sahiba Qadian India
1947 Chiragh Din Sahib Qadian India
1947 Jan Bibi Sahiba Qadian India
1947 Munawwar Ahmad Sahib Qadian India
1947 Niaz Ali Sahib Qadian India
1947 Abdul Majeed Khan Sahib Qadian India
1947 Badar Din Sahib Qadian India
1947 Gulab Bibi Sahiba Qadian India
1947 Mohammad Ismail Sahib Qadian India
1947 Abdul Rehman Sahib Qadian India
1947 Chaudhry Faqeer Mohammad Sahib Qadian India
1947 Mohammad Muneer Shami Sahib Qadian India
1947 Hameeda Begum Sahiba w/o Abdus Salam Pundit Sahib Qadian India
1947 Azeem Ahmad s/o Pundit Abdullah Sahib Qadian India

Links and Related Essay’s

Click to access talimul.pdf

#ahmadiyyapersecutionisfake #thereisnoahmadiyyapersecution
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack


“A’ina-e-Kamalat-e-Islam” quotes and background info

In english this book is translated as “The Mirror of the Excellences of Islam”. It’s written in Urdu and Arabic. It was written in 1892 and published in 1893 from the Riaz e Hind Press in Amritsar. MGA’s first attempt in Arabic prose was a chapter he appended to his book, A’ina-e-Kamalat-e-Islam. This chapter contained an open challenge to anyone who could find faults in his God-given command of Arabic. The second part is in Arabic. The Arabic part of the book is named at-Tabligh. This is the first time that MGA and his team of writers wrote on Islam in Arabic
The number of books that they wrote in Arabic continued to pile up till it crossed the figure of twenty. Interestingly, MGA writes about the Promised Son aka Musleh Maud as-if he hasn’t been written yet, he also named another as Bashir Ahmad in 1893. MGA’s team attached a supplement to this book, wherein the minutes of the proceedings of the Second Annual Jalsa held in Qadian on December 27-29, 1892, were given. A list of names of 327 Ahmadis who attended the Jalsa was published. MGA and his team of writers also discuss the Muhammadi Begum prophecy and the death of Ahmad Baig. This book was published in February of 1893, as indicated on the title page in the below.

Cover Page of the book, the 1st edition


A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 41-42, Essence of Islam, Vol. 3, pages 203-204

“””When the Muslims of our time affirm the death of the Holy Prophet (peace and blessings of Allah be upon him) and his burial on earth, and at the same time affirm that Jesus is still alive, they furnish the Christians with a written acknowledgement that Jesus possessed qualities different from those of the common man and also different from all the Prophets. If it were true that while the Best of Mankind (peace and blessings of Allah be upon him), who appeared six hundred years after Jesus, died after a brief life thirteen hundred years ago, yet Jesus has not yet died, would it not prove that Jesus possesses qualities that are superhuman? Though the Muslim divines of these times formally reject every form of association of partners with God, yet they lend their full support to those who are guilty of such association. It is an outrage that while Allah the Glorious, in His Holy Word, proclaims the death of Jesus, these divines create countless
difficulties in the way of Islam by adhering to the notion that he is still alive. They acknowledge Jesus as ever living and self-subsisting in heaven, and affirm the death and burial upon earth of the Chief of the Prophets (peace and blessings of Allah be upon him)! The Holy Qur’an records the testimony of Jesus to the effect:

Al-Saff, 61:7 [Publisher]

That is: ‘I give glad tidings of a Messenger who will come after me (i.e., after my death,) whose name will be Ahmad.’ Hence, if Jesus is still bodily alive, it follows that the Holy Prophet (peace and blessings of Allah be upon him) has not yet appeared on earth.””””
[A’ina-e-Kamalat-e-Islam, (At-Tabligh), pp. 577–578, Ruhani Khaza’in, vol. 5, pp. 577–578](see also, the 2009 english edition of Tadhkirah)

“”[Arabic] [Grace will arrive with his coming. He is light and is blessed and holy and is of the righteous. He will spread blessings and will nurture people on pure food and will be a helper of the faith…. He will be one of My Signs and will be the banner of My supports so that those who deny you should know that I am with you through My open grace…. He will be perceptive, intelligent and handsome. His heart will be filled with knowledge, his interior will be gentle and his breast will be filled with security. He will be bestowed the Messianic spirit and will be blessed with the spirit of security. Monday! O blessed Monday, blessed spirits will arrive on that day.] “”
Aina Kamalat e Islam Dafiul wasawis page 418-419

“””ON 7 December 1894, I saw a dream that I have become Hazrat Ali KaramAllah wajhu and come to know that I am is the wonders of dream that a man adopts the person of another one. So at that point of time I thought myself to be Ali Almurtaza. The situation I was in, is that a group of Kharijis, is resisting in to my Khilafat. Meaning thereby that this group wants to stop my Khilafat and creating insurgency against me. Then I see holy prophet peace be upon him saying to me Ya Ali keep away from them and their farms.”””



Links and Related Essay’s

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Ahmadiyya persecution rates from May 20th 1974 to April 10th, 1984

Ahmadi’s are lying when they claim that they are being persecuted. The stats prove the opposite. Most Ahmadi’s don’t read and do research, they simply believe whatever it is that their mullahs tell them. In the first 50 years of Ahmadiyya, not a single Ahmadi was murdered for his faith in British-India. There were only 12 Ahmadi’s who were allegedly killed for being Ahmadi in the first 50 years of Ahmadiyya. 4 of these were Ahmadi’s who were doing tabligh in Afghanistan and officially employees of MGA and his sons. In fact, 11 of the 12 were killed in Afghanistan. 1 Ahmadi was killed in Iraq in 1925, however, we have never seen any details. Based on this data, we conclude that only 4 Ahmadi’s were killed for their faith in the first 50 years of Ahmadiyya. We also conclude that there was no persecution at all. Per Ahmadiyya sources 15 additional Ahmadi’s were killed for their faith from 1940 to August of 1947. Of these 15, 11 murders happened in Indonesia, the entire case is totally unknown, we have no idea what this could have been about. There is another single murder from Albania, which also seems dubious. That leaves 3 cases, of those 4, 2 of them happened to Hazrat Haji Meeran Buksh Sahib and his wife, the details of this incident are also totally unknown, we have no way of verifying why he was killed along with his wife in Ambala. The last one was from Swabi, in modern day Pakistan, again, there are no details at all. We can easily conclude that in British India, in the first 60 years of Ahmadiyya, barely a few Ahmadi’s were murdered for their faith, we count 4-5, and those were Ahmadi’s who were conducting tabligh and were killed by Muslims.

Sep-1947 to Jan 1954
Per Ahmadiyya sources, roughly 57 Ahmadi’s were killed for their faith in this time frame. However, the of these 57, 26 were killed in and around Qadian during the partition, most of these killers weren’t Muslims at all, but Sikh’s and Hindus. The Khalifa fled Qadian for Lahore on 9-11-1947 and left Ahmadi’s to die. When the Khalifa arrived in Lahore, he immediately asked Ahmadi’s in Pakistan to give at least 50% of their money to his Jamaat. This immediately proves that the biggest killers of Ahmadi’s by 1947 were Sikh’s and Hindu’s. Furthermore, these Ahmadi’s were only killed because they looked like Muslims to the Sikh’s and Hindu’s. Roughly 500,000 Muslims died and 500,000 Sikhs and Hindu’s. 14 Ahmadi’s seem to have been killed in India, in Jammu and Kashmir, we are unclear as to how many of these were killed during military service. We have to assume that the 3 deaths in Jammu may have been based on Ahmadi’s looking like Muslims and the other 11 were Ahmadi’s who were serving in the Furqan Force or some other military wing of Pakistan. 6 additional Ahmadi’s seem to have been killed in Indonesia, on the same day, again, there is no data on this at all. That leaves 11. Of the final 11, 6 were killed during the Lahore-riots of 1953, that leaves 5. We conclude that only 16 Ahmadi’s were killed for their faith from Sept-1947 to Jan-1954. From 1889 to 1954 we estimate a total of barely 20 Ahmadi’s who were killed directly as a result of aggressive tabligh work. The Munir inquiry concluded the same, it was the fault of Ahmadi’s and their aggressive tabligh tactics. Newly found, internal British government reports show that up to 200 Ahmadi’s were in fact murdered in and around Qadian in September–Nov of 1947.

January 1954 to May 29th, 1974
Per Ahmadiyya records, 10 Ahmadi’s were killed for their religion in this 20 years period. This is the most peaceful period in Ahmadiyya history in Pakistan. 3 of these killings were in Afghanistan, and thus sketchy in terms of details. 2 are from Bangladesh, which was East Pakistan in those days. The remaining 5 are from West Pakistan. We were not able to confirm any of these. We have concluded that from 1889 to May 20th, 1974, barely 30-40 Ahmadi’s were killed for their faith.

May 29th, 1974 to April 10th, 1984
This was a tumultous era for Ahmadi’s. It all started after a mob of 400-500 Ahmadi’s attacked a train full of teenagers at the Rabwah train station. 24 Ahmadi’s seem to have been killed uptil 9-7-1974, on this date Ahmadi’s were officially declared non-Muslim. 5 additional Ahmadi’s were killed in the remainder of 1974. Then, from 10-8-1974 to August of 1978, no Ahmadi’s were killed, which is 4 years of peace. From August 1978 to April of 1984, 10 additional Ahmadi’s were killed, one in the USA, one in Sri Lanka, one in Azad Kashmir, and one in Kashmir, India (an official employee aka Maulvi). Our running total of Ahmadi’s getting killed is up to about 50 by 1984.


May 29, 1974 Basheer Ahmad Tahir Butt Sahib Kundiaro, Nawabshah Pakistan
Jun 01, 1974 Mohammad Afzal Khokhar Sahib Gujranwala Pakistan
Jun 01, 1974 Mohammad Ashraf Khokhar Sahib Gujranwala Pakistan
Jun 01, 1974 Choudhry Manzoor Ahmad Sahib Gujranwala Pakistan
Jun 01, 1974 Choudhry Mahmood Ahmad Sahib Gujranwala Pakistan
Jun 01, 1974 Choudhry Shaukat Hayat Sahib Hafizabad Pakistan
Jun 01, 1974 Qureshi Ahmad Ali Sahib Gujranwala Pakistan
Jun 01, 1974 Saeed Ahmad Khan Sahib Gujranwala Pakistan
Jun 02, 1974 Basheer Ahmad Sahib Gujranwala Pakistan
Jun 02, 1974 Muneer Ahmad Sahib Gujranwala Pakistan
Jun 02, 1974 Mohammad Ramzan Sahib Gujranwala Pakistan
Jun 02, 1974 Mohammad Iqbal Sahib Gujranwala Pakistan
Jun 02, 1974 Inayat Ullah Sahib Gujranwala Pakistan
Jun 02, 1974 Ghulam Qadir Sahib Gujranwala Pakistan
Jun 04, 1974 Mohammad Ilyas Arif Sahib Wah Cantt. Pakistan
Jun 08, 1974 Naqab Shah Mehmund Sahib Peshawar Pakistan
Jun 09, 1974 Ghulam Sarwar Sahib Topi distt Mardan Pakistan
Jun 09, 1974 Israr Ahmad Khan Sahib Topi distt Mardan Pakistan
Jun 09, 1974 Syed Maulood Ahmad Bukhari Sahib Quetta Pakistan
Jun 11, 1974 Mohammad Fakhruddin Bhatti Sahib Abbotabad Pakistan
Jun 11, 1974 Mohammad Zaman Khan Sahib Balakot Pakistan
Jun 11, 1974 Mubarak Ahmad Khan Sahib Balakot Pakistan
Jul 02, 1974 Sethi Maqbool Ahmad Sahib Jehlum Pakistan
Sep 02, 1974 Professor Abbas bin Abdul Qadir Sahib Hyderabad Pakistan
Sep 26, 1974 Choudhry Abdur Raheem Sahib Moosawala, Sialkot Pakistan
Sep 26, 1974 Choudhry Mohammad Siddique Sahib Moosawala, Sialkot Pakistan
Sep 29, 1974 Ziauddin Arshad Sahib Sargodha Pakistan
Oct 03, 1974 Abdul Hameed Sahib Kunri, Sindh Pakistan
Oct 07, 1974 Basharat Ahmad Sahib Tihal, Gujrat Pakistan
Aug 09, 1978 Rasheeda Begum Sahiba Sangla Hill Pakistan
Aug 22, 1978 Malik Mohammad Anwar Sahib Sangla Hill Pakistan
Apr 05, 1979 Moulvi Noor Ahmad Sahib I.H. Kashmir India
Jun 27, 1979 Rasheed Ahmad Sahib Sri Lanka
Aug 13, 1979 Hazrat Munshi Ilm Din Sahib Kotli, Azad Kashmir Pakistan
Feb 19, 1982 Choudhry Maqbool Ahmad Sahib Pannu Aqil, Sindh Pakistan
Apr 16, 1983 Master Abdul Hakeem Abro Sahib Warah, Larkana Pakistan
Aug 08, 1983 Dr. Muzzafar Ahmad Sahib Detroit, Michigan USA
Sep 18, 1983 Sheikh Nasir Ahmad Sahib Okara, Punjab Pakistan


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