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Ahmadiyya leadership admitted (in the 1930’s) that MGA used lots of editors and ghost writers

Mirza Ghulam Ahmad and Maulvi Noorudin created Ahmadiyya as their collective brainchild.  MGA would have the dreams and make the wild claims and Noorudin would defend MGA and build a team of writers, imams and language scholars.  MGA knew Noorudin from the 1870’s, they both had correspondance with Sir Syed in this era also, they were both also members of the famous Ahl-e-Hadith sect of Northern India, this sect never numbered more than 100,000 in British India in the late 1890’s, thus, almost everyone knew each other.  Here are some names of the main ghost writing team, Maulvi Abdul Karim, Maulvi Mufti Muhammad Sadiq, Maulvi Sher Ali and Hakim Fazl Din of Bhera.  Some other people who came independently, yet still joined MGA’s team was Maulvi Muhammad Ahsan Amrohi, who was also a member of the Ahl-e-Hadith sect, in fact, uptil his job with MGA, he worked for the founder of the Ahl-e-Hadith sect, Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal.  Maulvi Muhammad Ali was another, however, he came via Khwaja Kamaluddin and the prominent Ahmadi’s of Lahore.

Maulvi Abdul Kareem, Maulvi Ahsan Amrohi and Maulvi Noorudin were the imams at Qadian
MGA never led any prayers in any mosque in his whole life.  He needed some imams to do this job for him.  They led the prayers at Masjid Mubarak and Masjid Aqsa on Friday’s for Juma or for Eid.  Their imamate was mostly via the Masjid Mubarak, Maulvi Abdul Kareem was the main imam.

They all lived together
MGA and his whole family, Noorudin and his whole family, Maulvi Ahsan Amrohi and his whole family.  Later on, roughly 1899-1903, Mufti Muhammad Sadiq and his whole family moved in, Maulvi Muhammad Ali and his whole family also moved in.  We estimate that 50-60 people lived with MGA in his mansion at Qadian by 1907.

MGA had a broken right arm from his youth
MGA could not be a serious writer, his arm just didn’t have the strength required to write all day, he thus had his team write and advise him accordingly, he would have his scribes send all writings to Noorudin, Amrohi and Abdul Karim for final approval.  In fact, MGA needed toilet attendants to help him relieve himself.

MGA spoke with a huge stutter and thus couldn’t be an Imam
The main issue was that MGA spoke with a terrible stutter his entire life.  Thus, he could never give a proper speech, give adhan, or lead prayers.

MGA was high on opium and indulged in massages
Ahmadiyya literature is filled with data which proves that MGA was taking opium everyday just to alleviate his pain from his many ailments.  Thus, MGA could not be a writer and come up with these claims, Noorudin managed all of this for MGA.  MGA got massages from men and women, and sometimes all night.

Amrohi didn’t want MGA to claim prophethood
MGA’s son tells us that there was a huge argument on this topic in 1900.  Ahsan Amrohi had no idea that MGA was about to claim prophethood and was shocked, whereas, Maulvi Abdul Kareem knew the inside story.  After initially following the Qadiani-Ahmadi’s and supporting the prophethood of MGA, Amrohi recanted and seems to have joined the Lahori-Ahmadi’s, he was dead by 1919 nevertheless.

Noorudin wrote BA5 after MGA died and published it
After MGA died, many old books were being published, “Jesus in India” was published, BA5 was published and many others.  The intro to BA5 is a dead give off that someone is an editor here, it mentions the famous 50=5 argument, Noorudin was obviously the editor.

Some quotes

“His holiness, the Promised Messiah, wrote his book of Tabligh, which is included in his book Aina-e-Kalamat-e-Islam in Arabic. During the course of its writing, he used to send the manuscript to the philosopher of the community, Nuruddin, for proof reading. After this, he used to send it to ustad Abdul Karim so that he may translate it in Persian.”  (Al-Fadl, January 15, 1929). 

“His holiness (Mirza) used to send manuscripts of his Arabic books to his first Caliph (Nuruddin) and also to Ustad Mohammad Ahsan. The first caliph used to return the manuscripts after reading them, mostly as he took them. As for Ustad Muhammad Ahsan, he exerted his utmost effort and at some places used to change words for correction.” (Seerat-ul-Mahdi, Vol. 1, P. 91).


Mirza Ghulam Ahmad even asked others to submit articles to be included in his book. Here is a letter Mirza composed to Chiragh Ali:

“I have been much pleased to receive your letter. From the very beginning, it has been my desire to serve Islam. Your book has encouraged me tremendously… If you have any articles, send them over to me… Your article about confirmation of prophethood has not reached me so far, although I have waited for it long. Therefore, I bother you once again to send me your article without delay. I would like you to write another article for me about affirmation of the reality of Quran, so that I may be able to include it in my book Baraheen-e-Ahmadiyyah.”
(Seyar-ul-Musannifin, Letter to Chiragh Ali;)(As reported in Qadiyaniat-An Analytical Survey).  

The scans


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MGA’s ghost writers argue on the prophethood of MGA in 1900


I wanted to post a reference from the writings of Mahmud Ahmad in 1915 as he argued that MGA was in fact a prophet, however, without law.

The reference

“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. After the Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by the sermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited the Qur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”

(This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923)

(See also Haqiqat al- Nubuwat, p 124.[published in 1915])

MGA had multiple ghost-writers.  In this case, Maulvi Amrohi (who was the first payed Ahmadi-mullah), he didn’t know that MGA had finally claimed prophethood and Maulvi Abdul Kareem was ordered to pronounce it.  They proceeded to argue, then MGA quoted the Quran and thus claimed prophethood openly for the first time (summer 1900). However, he remained silent for an additional 1 1/2 years or roughly 14+ months.

Later on, after “Correction of an Error” was published, Maulvi Amrohi wrote a rebuttal to an inquiring mind who accused MGA of claiming prophethood, however, Maulvi Amrohi very tactfully only denied independent prophethood, he never even mentioned the “The Ummati-Nabi”.  Fast forward to 1914, Maulvi Amrohi nominated Mahmud Ahmad as Khalifa and sided with him in his first year of his Khilafat.  He even read Mahmud Ahmad’s 2 books on the subject of prophethood, i.e. Qaul al Fasl and Haqiqatun Nubuwwat, however, in the summer of 1915, he seems to have had a change of heart and denounced MGA’s claim of prophethood and deposed Mahmud Ahmad as Khalifa.  He then sided with the Lahori-Ahmadis and died in 1919 in this state.


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Was Noorudin the Ghost-writer of MGA?

This is a quick essay and referencing post that I wanted to create.  Here is the reference:

“””Many people used to say that his holiness, the Promised Messiah, did not know even Urdu and someone else wrote the books which were attributed to him. The others held even a worse opinion about his writing potentialities. They believed that Shaikh Nuruddin was the person who wrote the books for him.” (Al-Fadl, February 5, 1929; by Mirza Mahmood Ahmad Qadiani)””””

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In 1890, Mirza Ghulam Ahmad thought it was impossible for humans to reach the Moon

Mirza Ghulam Ahmad was stuck in the science of the late 19th century. This was before Einstein proved that space-time was the same thing and space can be bent. It was because of the science of the late 19th century which led Sir Syed to deny the miracles of Esa (as) and his physical ascension and physical return. Obviously, with a space suit and artificial oxygen, humans can go anywhere in the Universe.

The quote typed out
“”Another objection is that all science, old and new, agrees that it is impossible for a human being to reach even the intensely cold upper atmosphere in this earthly body of his. In fact, recent researches in natural sciences have shown that when the tops of some high mountains are reached, the air in that region is found to be so unsuitable for health that it is not possible to survive there. So it is quite absurd to think of this human body reaching the moon or sun.”””

Ruhani Khazain Vol. 3, page 126 

Apparently the chieftain of #Qadian says we should have seen the signs in the sun and the moon, but space travel and landing on the #moon was hidden from him #Ahmadiyya

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Mirza Ghulam Ahmad was never a great debator!

The Ahmadiyya Mullah-team has spread so much mis-information in the world over the past 125 years, thus, most people have made mistakes in figuring out exactly who MGA was. The biggest mistake that we see is in the idea that MGA was some type of great debator within Islam in his early life. This is not true at all. Factually, in the first-40 years of MGA’s life he never had any debates, whether oral or as a written exchange. Technically, even Ahmadi sources admit that MGA only had 5 debates in his entire life and all of these were via written letters which were exchanged, responses were given many hours later, not on the spot. By 1880, (when MGA was 40), MGA was a member of the Ahl-e-Hadith, this was most likely a result of MGA’s life in Sialkot. MGA only held one debate with a Hindu person, that was in 1884-1885 with Murlidher. Lekh Ram seems to have came to Qadian a few months later, however, MGA refused and was stumped. At this point, MGA had already indirectly claimed prophethood (an abundance of diving communion) and was called a Kafir by the Ahl-e-Hadith Muslims of North India. Next, MGA had arranged to give a public lecture at Aligarh in 1889, however, MGA was unable to speak in-front of a huge crowd, since he had been stuttering since childhood. His next three debates were with Muslims and after his wild claims, and guess what? These were written debates, wherein letters were exchanged. MGA’s final debate was with a Christian (1893), the only christian he ever debated with, however, this wasn’t a debate either, it was another exchange of letters, which ended in embarrassment, as MGA lost, he predicted that Athim would die in 15 months, which didn’t happen. After 1893, MGA never had any written exchanges in the form of debate.

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Mirza Ghulam Ahmad and his team of writers/readers/editors/researchers/imams

MIrza Ghulam Ahmad was not capable of reading (since he was blind by age 40-50) and writing (since his right arm was broken), nor was he capable of leading prayers (salaat), he never led a Khutbah Juma or an Eid Khutbah (a few times, after the main Eid speech, MGA made comments, these were mostly unintelligible ramblings, which were edited and created into books). His main ghost writer and manager was Noorudin, who was a capable imam, Noorudin was a member of the Ahl-e-Hadith and his followers of his own before he met MGA. Another Ahl-e-hadith imam that MGA hired was Syed Muhammad Ahsan Amrohi, who moved to Qadian in 1891, he edited most of MGA’s books and newspapers, he was not a student of Noorudin, however, he knew MGA from MGA’s relationship with the Ahl-e-Hadith imam’s of Bhopal. Maulvi Abdul Karim was a student of Noorudin and he was at Ludhiana for the bait ceremony of 1889, he moved to Qadian in 1890-1891 and became the main imam at Masjid Mubarak and Masjid Aqsa. Mufti Muhammad Sadiq was another inside man, he worked in the letters department and became the editor of the Al-Badr in 1905, when the owner died of plague. Another inside worker was MIrza Khuda Bakhsh, another pupil of Noorudin. The final point is that all of these “insiders” lived together in MGA’s house, they were thus able to plan the mission of Ahmadiyya, while MGA did nothing all day.

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The death of Mirza Ghulam Ahmad from Ahmadi sources

MGA, his close family left Qadian for Lahore on 27th April 1908 and arrived in Lahore on the 29th. This was the first time that MGA had left Qadian since November of 1905. This was summer and the plague wasn’t raging as it had been in the winters of 1902–1908. Noorudin, Syed Muhammad Ahsan Amrohi and Mufti Muhammad Sadiq came a few days later, in fact, the entire office of the Al-Badr was also moved to Lahore. MGA’s entourage arrived at Ahmadiyya Buildings, which was owned by Dr. Syed Muhammad Hussain Shah, on the 29th of April, 1908, MGA and his family, (wife, 2 sons, 2 daughters, many attendants). Initially, he was staying at the house of Khwaja Kamaluddin (also on the property of Dr. Hussain), however, after just a few days, MGA moved to a different house of Dr. Syed Muhammad Hussain, this happened most likely because the women didn’t get along with each other. Nevertheless, congregational prayers (led by someone other than MGA) would be offered on the rooftop of Khawaja Sahib’s (Aziz building) house. During the first few days, MGA and his family leisured around the house and etc. There was a narrow lane between two houses and they were linked thru a wooden bridge at upper part. When MGA and his family moved out, while Molvi Nuruddin and Ahsan Amrohi and other Mullahs remained at Aziz building. It is reported in Badr, 30th April 1908 (p. 6), that an Eid Milad-un-Nabi function was held at Ahmadiyya Buildings, Lahore, on 14th April.

MGA’s death narrative
Chronologically, the Al-Badr of June 2nd, 1908 is the first source of information on the death narrative for Mirza Ghulam Ahmad. Mufti Muhammad Sadiq was the editor and he gives very little details in terms of the night that MGA died. He claims to have been present as soon as there was trouble with MGA’s health, however, this is unclear, per the Ahmadiyyafactcheckblog, Mufti Muhammad Sadiq was sleeping in the same building as Noorudin, and Syed Muhammad Ahsan Amrohi (Khwaja Kamaluddin’s house, which was right next door to MGA), he must have been called over after Dr. Mirza Yacub Beg was called and after the injection was stabbed into MGA’s heart. After the injection, MGA died, per the research of this blog, which combines all the narratives, at that point, MGA’s body was moved to the garden area (4am). At that point, it seems that Mufti Muhammad Sadiq came and sat down next to MGA’s dead body.

Secondly, MGA’s death narrative was discussed by the Khalifa in his book of 1916, entitled “Hazrat Ahmad” which gave the death story of MGA, this book was only in Urdu and was translated into english in 1917 (since then there have been 4-5 editions). It should be noted that the original editions of this book are missing. The references that we give are to the 1998 edition of ‘Hazrat Ahmad” which is heavily edited, for example, they edited MGA’s year of birth and many others things over the years, the 1998 edition is the 4-5 edition covering 80 years. The Khalifa only mentions one attack of diarrhea on the night of May 25th, however, his younger brother tells us about 4-5 attacks, and we assume that MGA’s feces must having spilled all over his bed, he also mentions how MGA was given an injection by some doctor (the name is not given) and then fell asleep. In reality, MGA probably died at 0030 on the morning of May 26th, 1908, right after getting this injection. It should be noted that MGA was conscious up to the point wherein he got he injection, which means that he made his famous “I have cholera” statement before the injection. Nevertheless, the contents of this injection are unknown. The third source of information comes from Dr. Mirza Yacub Beg (in 1923), who reports that he arrived on the scene at about 2am, at which point MGA was sitting on a toilet and was suffering from extreme diarrhea. The fourth source is from Mirza Bashir Ahmad also mentions the injection. Mirza Bashir Ahmad (who was 14-15 at the time and a witness)(in Seeratul Mahdi, 1935), explains how his mother told him how at roughly 10pm on May 25th, 1908, after MGA had went out touring the city of Lahore with his wife. MGA was eating  at the dinner table and passed diarrhea, his wife then probably cleaned up MGA and moved him to an adjoining room, MGA’s wife then massaged him. MGA then slept for probably an hour or so and so did she. MGA again had a diarrhea attack (roughly 11pm), it must have spilled everywhere, all over the bed, MGA didn’t even tell his wife, she woke up to MGA moving around and then she must have smelled MGA and thus quickly cleaned up the bed (charpai) as best as she could, she also cleaned up MGA as best as she could, she then continued to massage MGA, and praying that he is OK. However, these types of diarrhea attacks were normal for MGA. Then, all of a sudden about 30 minutes later at 11:30, MGA passed diarrhea again, it must have spilled everywhere again, all over MGA’s bed and the floor. MGA seemed to be fine again, his wife continued massaging his feet and etc. At about 11:45 MGA passed diarrhea again and he also vomiting this time. The entire scene was filled with feces and vomit. MGA’s wife hadn’t told anyone up to this point. However, at midnight, she alerted Maulvi Noor-ud-Deen, her son Mahmood, Dr. Syed Muhammad Hussein Shah and Dr. Mirza Yaqoob Baig were also called. They prescribed medicine, but his condition worsened. At last an injection was given (they have never told us what type of injection this was). Then he fell asleep. When it was dawn he woke up and performed his morning prayers (this is a lie). His throat was completely hoarse. He tried to speak but could utter no sound. He called for pen and ink, but could not write. The pen dropped from his hand. The 5th source is Dr. Basharat Ahmad’s famous book on MGA, “Mujadid-e-Azim”, in this book, he doesn’t give any references. He was the first person to write that Dr. Sutherland came to help MGA’s condition in the early hours of the morning, roughly 8-10am and he wrote some death certificate, however, this has never been corroborated. The 5th source is “Silsila Ahmadiyya”, also by Mirza Bashir Ahmad and again, the diarrhea is downplayed and the injection is not mentioned at all. The 6th source is Mir Nasir Nawab (who was MGA’s father-in-law an a witness), he didnt see the Diarrhea and thus didnt mention it, by the time he got to MGA’s bed, everything must have been cleaned up as best as possible. Nevertheless, MGA was still conscious and mentioned to his father-in-law (and disciple) that he thinks that he might have caught cholera and was thus in the grips of a short and painful death. MGA died on Brandereth Road, Lahore, British India at the house of Dr. Syed Muhammad Hussain Shah. A few days after MGA died, the Vakil reported that MGA died of Cholera. A few weeks later on June 14th, the new Khalifa Noorudin also accepted that MGA may have died of cholera. Finally, it should be noted that in 1916, the Khalifa purposely didn’t mention how Dr. Syed Muhammad Hussein Shah and Dr. Mirza Yaqoob Baig were the attending physicians, since they were Lahori-Ahmadi’s in 1916 and until their deaths. 

Witnesses to MGA’s death
Nusrat Jehan, (MGA’s wife) she only saw the first part, the part with the 4-5 attacks of diarrhea.
Noorudin, he was always with MGA, he was the main attending physician, he has never spoke or written about that night.
Dr. Syed Muhammad Hussain Shah, he was the main attending physician, he has never spoke or written about that night.
Dr. Mirza Yacub Baig, he was the main attending physician (and witness to Lekh Ram’s death), he came at 2am and he saw MGA sitting on a toilet, MGA asked him for medicine.
Mir Nasir Nawab, the father-in-law of MGA, MGA uttered his final words to him.
Mirza Basheer-uddin Mahmud Ahmad, he saw the injection to MGA’s chest, and MGA fall asleep.
Mirza Bashir Ahmad was in the same house, he only saw when MGA was asleep and claims that MGA woke up and said Fajr prayers (but this is a lie).
Nawab Muhammad Ali Khan, he has never spoke or written about that night.
Khwaja Kamaluddin, he has never spoke or written about that night.
Sheikh Abdul Rahman Sahib Qadiani, he wrote that MGA was taking cholordyne, the night that he died.
Mufti Muhammad Sadiq, he has never spoke or written about that night (not even in Zikr-e-Habib).

1908, June 2nd
Albadar 2 June 1908

Extracts from Al-badr, weekly paper published from Qadian page 3 of 2 June 1908.

NO 1: Tajheezo takfeen wa tadfeen – Shrouding and burying of Mirza Ghulam Ahmad.
“IN LAHORE He died in Lahore in the house of Dr Syed Muhammad Hussain Shah Sahib around 10:30 am. Washing the body and shrouding was completed by 2:30pm. About 3 pm a huge gathering took part in the janaza prayer. After that many people ahmadi and ghair ahmadi came to see him. About 4 pm ahmadi ahbaab carried the coffin on the shoulders, took it to the train station where, already train carriage was reserved. At 5:45 the train, that normally leaves Lahore, coffin was placed and other members accompanied it.

Abdul Jabaar berhami, Pir Manzoor Muhammad, family of hazrat aqdas (mirza ghulam) along with children, Mir Nasir Nawab, Khawaja Kamal uddin, dr Syed Muhammad Hussain, Muhammad Sadiq (mufti M Sadiq who is writing this artical) Ittar Deen, Abdul Aziz Mughal, Mufti Fazal ur Rehman with (ahl Bait?), Abdul Karim compasitor, dr Yaqoob Baig, Moulvi Noor uddin, Muhammad Hasan (this is most likely Muhammad Ahsan Amrohi) Hafiz Ahmad ullah, Hakim Muhammad Hussain quaraishi, Babu Ghulam Muhammad, Khalifa Rajab Deen, Khalifa Rajab Deen, Sheikh Rahmat, Hamid Ali, Mir Muhammad Saeed, Noor ? soudagar, Mr Taimour, Choudhry Fetah muhammad, Babu Abdul Hai, Malik Mubarik
Ali, Arab Abdul Hai, Choudhry Zia uddin, Hafiz Ahmad ullah, Abdul Hamid, Zafar ullah, Wali ullah,
Abdul Rehman, Ghulam Qadir, Muhammad Aarif, Syed Mahmood Alim, Sheikh Karim ullah, Syed
Haider Shah, Alahi Buksh, Mirza Khudaa Buksh, Munshi Aziz deen, Abdullah Naqeeb, Mirza Abdul Ghani, Abdul Ali, Muhammad Rafi, Shaadi Khan, Jalil Ahmad, Moulvi Abdu Sitaar, Ahmad Noor, Noor Muhammad, Muhammd Hussain (katib albadr one who writing) Syed Gulzar Hussain, Qazi Muhammad Zahoor uddin (i think Akamal), Abdul Hai student, Muhammad sadiq student, Mirza Muhammad Ismael, Noor ahmad, Abdul Rehman, Babu Muhammad Ashraf BA, Master Muhammad Sharif BA.

Along the route many people joined from Amritsar and Batala. On route Mian Nabi Buksh
Soudagar and Dr Ibaad ullah joined the janaza at Amritsar. Around 10 pm train arrived at Batala, Coffin was kept in the carriage gaurded by the khudaam. At 2 am, ahbaab took their turn to carry the coffin on shoulders arriving at Qadian around 8 am. Coffin was placed in the garden, there everyone accepted Hazrat Moulvi Sahib (noor uddin) as their Imam and took Bait. Before Asar, same day, janaza prayer said, many people from Sialkot, Wazeer Abaad, Kapoorthala and other places joined. Moulvi Sahib gave a speech after Janaza prayer, in which he explained on the point of Zaroorat of Imam and tasks ahead. Janaza prayer was after Asar and it was kept in the garden, for everone to see (his face) at the time there were about 1200 men and women were present, dead body was put in the grave, given to God.

No 2 Translation- AHL BAIT KAA SABAR
Last portion of the night between 25 and 26 May,
“Aap kee tabiayt ziada kharab ho gaee thee, us waqat baaz khudaam to aap kay paas bulaa liyaa giaa tha, gin main yay Ajaiz (humble) Muhammad Sadiq editor bhee tha. us waqat say lay ker qareeban 10.30 am, jub kay AAP NAY APNA DAM KHUDA KAY SAPURAD KIA, YAY AaJIZ WAHAN MOJOOD RAHA, (mufti sadiq was present till mirza ghulam took last breath). Is waqat jo sabar aour istiqamat ahl bait nay dikhaiya, wo unheen ka kaam tha (family portrayed extreme patience and steadfastness, was only own to them) bilkhasoos hazrat umulmomaineen (nusrat jahan) nay nahaiyat hee sabar say kaam liya, aour khuda ko yaad kernay kay siwa aap kay moohn say koee kalima naheen niklaa.

The english translation of the above urdu transliteration
“His health became terrible, from that time, many youth (khuddam) were called to come to, I was also among them, I was also the editor, from that time (time is unknown) until about 10:30am, until you (MGA) gave up your soul (ghost) to God fully, I was close-by. At the time, the patience and strength shown by the “people of his house” (MGA’s wife and kids), it was the work of the steadfast, especially, Hazrat Umulmohmineen (Mother of the believers)(MGA’s wife) displayed extreme patience (in the face of adversity), and God will remember, from your mouth (MGA’s wife) only the Kalima was recited.”

No 3 translation
This is about how moulvi Noor din was selected and people took allegiance/bait. Here i will
give the list of people who took bait at the time most interestingly Akbar Shah Khan Najeeb
Abaadi who wrote biography of Noor uddin took bait, he was known to be muslim scholar.
Rahmat ullah owner of English warehouse Lahore, Mirza mahmood, Mufti Muhammad
Sadiq, Syed Ahsan Amrohi, Syed Muhammad Hussain assistant surgeon lahore, Moulvi
Muhammad Ali, Khawaja Kamal uddin, Dr Mirza Yaqoob Baig, Khalifa Rashid uddin
Assistant Surgeon, Mirza Khudaa Buksh, Sheikh Yaqoob Ali Editor Alhakam, Ahmad Din
Appeal Nawees (one who writes appeals) Gujranwala, Moulvi Master Sher Ali headmaster
Madrasa Taleem ul Islam, Dr Ibaad ullah Amritsari, AKBAR SHAH KHAN NAJEEB
ABAADI, Nawab Muhammad Ali Khan Mahler Kotla, Syed Ahmad Noor Kabuly, Syed
Haider Shah Qasoor, Bashir Ahmad (son of Mirza Ghulam),Mir Nasir Nawab stood up and
endrosed his support in favour of Noor uddin, by saying that Moulvi Sahib is the rightfull
person to take bait. Hafiz Muhammad Ishaq drawing master Lahore, Abdul Aziz father of
Mian Chiragh Din raees of Lahore, Malik Mubarik Ali Lahore, Moulvi Azeem ullah Nabah,
Nabi Biksh Amritsar, Syed Qazi Aal Muhammad Amrohi, Mufti Fazal Ahmad Jamoon,
Khalifa Noor uddin Jamoon, Moulvi Ghulam Hassan Sub Registrar Peshawar, Haji Ilahi
Buksh soudagar Gujrat, Noor uddin chak no 243, Khawaja Habib ullah Kashmir, Hakim
Muhammad Hussain Qureshi Lahore, Babu Ghulam Muhammad Foreman railway press
Lahore, Qazi Muhammad Zahoor uddin Akmal, Nawab Khan Gujranwala, Syed
Muhammad Ashraf BA of Pind Dadankhan, Moulvi Rahim Buksh talwandi, Syed Abdul
Jabaar, syed Mehdi Hussain mahaajar, Shabrati Banaras, Choudhry Allah Daad
mehlanwala, Babu Fakhar Uddin Lahore, Dr Basharat Ahmad Assistant Surgeon Behra, Dr
Muhammad Din Gujrat, Mistri Ahmad Din Behra, Moulvi Mir Muhammad Saeed
Haiderabad Dukan, Khalifa Rajab uddin Lahore, Mian Muhammad Sharif BA. These are a
few names from a long list. This first bait was taken all day in the garden (where body of
mirza ghulam was placed) 1200 people present.

The Khalifa, Mirza Basheer ud Din Mahmud Ahmad

Mirza Bashiruddin Mahmood Ahmadra who states in his book, Hadhrat Ahmad on page 58-59 (1998 edition):

“He suffered from chronic diarrhea. When he came to Lahore the distemper was further aggravated. The constant stream of visitors left his system no time for repose. In this condition he received the revelation meaning: “The time for march is nigh:again, the time for marching is at hand”. The revelation caused great anxiety among his followers, but shortly there came the news of the death of a friend at Qadian and people were reassured, thinking that the revelation had reference to that event. But when someone asked the Promised Messiahas he said that the revelation related to a much more important personage and did not refer to the deceased. Made anxious by this revelation : My mother expressed the wish that they should all return to Qadian. “To go back now”, he said “is not in my power. Now it is God alone who can take me back”. But despite his illness and the revelation he remained devoted to his work.

In this condition he decided to deliver a lecture on the subject of amity and mutual understanding between the Hindus and the Muslims. He wrote out the lecture and gave it the title “The Message of Peace”. The strain and preparing the lecture further weakened his health. The diarrhea increased. On the night before the writing of the lecture was completed the revelation came meaning “Place no trust in this fleeting life”. He immediately mentioned the revelation to his family and said that it related to himself. The next day the lecture was completed and it was sent to be printed. The following night the diarrhea increased and he became very weak. He roused my mother. When she came, he was prostrate. In her anxiety she inquired what was the matter with him. The reply was , “The same that I have told you about” (meaning death”. After this he had another motion and he became weaker. “Send for Maulvi Noor-ud-Din” He said: And then “wake up Mahmood (the one who is giving this testimony) and Mir Sahib (his father in law)”I slept in a lower room at a slight distance from him. I was called up.

I found him very restless. The doctor had already come and given what help he could. But he did not rally. At last an injection was given. Then he fell asleep. When it was dawn he woke up and performed his morning prayers. His throat was completely hoarse. He tried to speak but could utter no sound. He called for pen and ink, but could not write. The pen dropped from his hand.

He then lay down. Soon a drowsiness came upon him. At about half past ten, his holy spirit passed away to the presence of the August Sovereign, to the service of whose religion he devoted the whole of his life. To Allah we Belong and to Him shall we return. All through there was one word upon his lips and that word was “Allah” (Hadhrat Ahmad, By Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad, Page 58-59)
In 1923, on MGA’s 15-year death anniversary, Dr. Mirza Yaqub Beg wrote his biography in the Pagham e Sulh of May 26th, (see pages 6-9) and even shared the last moments of MGA’s life. Dr. Mirza Yaqub Beg’s house was less than 100 years away from the house where MGA was temporary living. Thus, he was the 3rd doctor to arrive, the other 2 were Noorudin and Dr. Syed Muhammad Hussain Shah. MGA’s final illness started at roughly 10pm, Dr. Mirza Yaqub Beg wasn’t alerted until 2am, in the intervening 4 hours, MGA had 5-6 attacks of diarrhea. As Dr. Mirza Yaqub Beg approached MGA in his room, he reports that MGA was sitting on a make-shift toilet. MGA must have been forced to sit there by Noorudin and Dr. Syed Muhammad Hussain Shah. Since MGA was leaking out excrement in excessive nature. The urdu word used for toilet was “chowkee”, which translates into In British English, “commode” is the standard term for a commode chair, often on wheels, enclosing a chamber pot—as used in hospitals and the homes of the elderly. MGA then said “Mirza sahib, recommend a medicine for me”. Then he said: “Also pray for me”, and he added: “In truth, the medicine is by decree from heaven”. We are unsure if these were MGA’s final words, MGA’s father-in-law report that MGA’s final words were given as follows:  ‘I have been stricken with cholera.’  Thus, Dr. Mirza Yaqub Beg arrived before Mir Nasir Nawab, and thus MGA’s final words were accurately given.


Paigham E Suleh 26 May 1923

Hayat-i-Nasir: Page # 14

“The night his holiness (Mirza Ghulam Qadiani) fell ill, I was sleeping in my room.  When his illness grew severe, they woke me up.  I went over to his holiness and found him in great pain.  He addressed me saying: ‘I have been stricken with cholera.’  After this, he did not utter a single intelligible and coherent word till he died on Monday, after ten O’clock in the morning.”


Seerat ul Mahdi: Volume 1, Page numbers 10-11, it should be noted that Mirza Bashir Ahmad wrote this himself, then he sent it to mother for verification. His mother added into it the portion which highlighted in yellow.

“””Mother narrated to me that when Hazrat Maseeh Maud had his last illness and his condition was fragile, I worriedly said “Allah what is about to happen?” To this Hazrat Sahib said “this is that which I used to say”.

This humble one briefly states that on 25 May 1908 on the evening of Monday, Hazrat Maseeh Maud was completely fine. At night after Isha prayer this humble one came to the house from inside and I saw that he was sitting with mother on the bed eating food. I went to lie down on my bed and then I fell asleep.

In the latter part of the night, close to early morning I was woken or maybe due to the sound of people walking around and talking I woke up myself and what I see is that hazrat maseeh maud is extremely sick with diarrhea and his condition is fragile and herbalists and other people are busy in work here and there.

When I first glanced towards Hazrat Maseeh Maud, my heart sank. Because I had never seen his condition like this before then and it had an effect on my heart that this is the ailment of death. At this point he had become very weak. The doctor checked his pulse and it was still. Everyone had thought that he had passed away and suddenly everyone was overcome with shock, but shortly afterwards, there was movement in the pulse again but his condition was still fragile. Morning came and Hazrat Maseeh Maud’s bed was taken from the outside to the room inside.

When there was a good amount of daylight Hazrat Maseeh Maud asked “Is it time for namaz?” Sheikh Abdul Rahman Sahib Qadiani said Huzur it is. He (MGA) patted his hands on the bed and performed tayamum and while lying down, started to pray but while in this condition, he swooned and could not complete the prayer.

After a little while he enquired again that is it time for morning prayer. It was stated that huzur it is. He again performed his intention but I do not remember if he was able to complete the prayer or not. At this point his condition was extremely angst and dysphoric.

Probably at 8 or 8.30 the doctor asked huzur what specific pain/discomfort he felt. But he was not able to answer. So a paper, pen and inkpot were brought and he leaned on his left hand for support while trying to sit up, and tried to write something but he wrote a few words with difficulty and then the pen feebly dragged onto the paper unnecessarily and he (MGA) lay back down.

This last script which expressed the pain of the tongue and parts of which could not be read, was given to Mother.

After 9 o clock Hazrat Sahib’s condition became more fragile and after a short time, he started having difficulty breathing. There was no sound but his breath intake was deep and he was struggling to take a breath. At this point, this humble one was standing next to him.

Upon seeing this condition Mother who was in the next room, was informed. She took leave of some womenfolk and came and sat on the floor next to his bed. At this point Doctor Muhammad Hussain Shah Sahib Lahori punctured (pichkari) his chest with an injection near the breast which caused that area to rise but no improvement was noticed. However some people were offended as to why he was given such pain in that condition.

For some time the breathing difficulty continued and the gap between each breath became longer until he took a long breath and his soul was taken to God.

When this humble one verified Mother’s narration that has been presented at the beginning, and mention was made of Hazrat Maseeh Maud’s death, Mother stated that Hazrat Maseeh Maud first got an urge to go to the toilet while he was eating. But after that for a little while we pressed his feet and he lay down and slept. And I also slept.

After some time he felt another urge to go and he went to the bathroom one or twice to relieve himself. After that he felt a lot of weakness and he woke me with his hand. I awoke and he had so much weakness that he just lay on my bed and I sat to press his feet.

After a little while Hazrat Sahib told me to go to sleep. I said no I will press (massage). In this time he had another motion but the weakness was much that he was not able to go to the toilet so I made arrangements next to the bed and he sat there and relieved himself and then got up and lay back down and I continued to press his feet but he had become too weak.

After that he had one more looseness of bowels and then he vomited. When he finished vomiting and was about to lay down, he had so much weakness that while laying down, he fell face down onto the bed and he hit his head on the wood of the bed and his condition worsened. To this I anxiously said “Allah what is about to happen?” And he said “this is that which I used to say”.

This humble one asked Mother ‘did you understand what Hazrat Sahib meant?’ Mother replied yes. Mother also stated that when his condition became worse and his weakness had become too much I said ‘shall we call for Maulvi Sahib (Hazrat Maulvi Nooruddin Sahib)’? He said call him and also said wake Mahmood.

Then I asked shall I call Muhammad Ali Khan (Nawab Sahib)? Mother states that I do not remember if Hazrat Sahib replied to this or not, or what his reply was if he did reply.

This humble one states that according to hadith, at the time of death Prophet Muhammad (SAW) also suffered extreme angst and high level of restlessness and anxiety/worry and he was in a state of pain and we have seen that at his time of death Hazrat Maseeh Maud’s condition was almost like that.

Those who are unaware will find this point strange because on the other hand they hear and see that the death sufiya and auliya is very comfortable and in a state of peace. In actuality when a prophet is about to pass away all his responsibilities in regards to his ummah are in front of him and the worry of their future is deep in his body.

A prophet knows and realises more than anyone in this world that death is a door which a person will go through and stand before God. So while he is pleased with death on the matter that the time of meeting with the Beloved is approaching, at the same time he is aware of his great responsibilities and the worry of the future of his ummah causes him extraordinary anxiety. However sufiya and auliya are free from such worries. They only have the burden of their nafs. Whereas prophets have the burden of thousands, lacs and millions of people. Therefore the difference is apparent.

(In this narration when Mother stated that upon seeing her restlessness/anxiety, Hazrat Maseeh Maud said “this is that which I used to say”. I enquired from Mother what this meant. She said that by saying this, Hazrat Maseeh Maud meant that just like I used to mention the time of my death is near. So that promised time has come. And Mother stated that through these words Hazrat Sahib gave me reassurance, that there is no need to worry because this is that destined time about which I used to get knowledge or zikr from God. And just like this Promise of God is being fulfilled, similarly other promises from God regarding God’s Help after me, will also be fulfilled and God will Himself be your guarantor).

Mother also stated that Hazrat Sahib used to often complain about having diarrhea due to which he used to experience a lot of weakness and he he dies of this illness.”

– Seeratul Mahdi vol 1, page 9 – page 12 (narration 12)


Seerat ul Mahdi: Volume 1, Page numbers 10-11,

Seerat Almehdi vol 1 Rawayat no 11

Full Transliteration
“Bayaan kiya mujh se hazrat walda sahiba ne ke jab hazrat maseeh maud aakhri beemari bemaar huay aur aap ki haalat naazuk hui to mainay ghabra kar kaha “Allah yeh kya honay laga hai”. Is par hazrat sahib ne farmaya “yeh vo hi hai jo mein kaha karta tha”.

Khaaksaar mukhtasaran arz karta hai ke hazrat maseeh maud 25 May 1908 ya’ni peer ki sham ko bilkul acchay thay. Raat ko isha ki namaz ke baad khaksaar bahir se makaan me aaya to mainay dekha ke aap walda sahiba ke saath palang par baitthay huey khana kha rahay thay. Main apnay bistar par jaa kar laitt gaya aur phir mujhay neend aa gaee.

Raat ke pichlay pehr subha ke kareeb mujhay jagaya gaya ya sha’yad logaun ke chalnay phirnay aur bolnay ki avaaz se main khud bedaar hua to kya dekhta houn ke hazrat maseeh maud is-haal ki bemaari se sakht bemaar hain aur haalat naazuk hai aur idhar udhar ma’alaj aur doosray laug kaam me lagay huay hain.

Jab mainay pehli nazar hazrat maseeh maud ke oopar ddali to mera dil baitth gaya. Kyounkay mainay aisi haalat aapki is se pehlay na dekhi thi aur meray dil par yeh hi asar parra ke yeh marz ul maut hai. Is waqt aap bohot kamzaur ho chukay thay. Itnay me doctor ne nabaz dekhi to nararad. Sab samjhay ke wafaat paa gaey aur yakdam sab par ek sanatta chha gaya magar thhorri dair ke baad nabaz me phir harkat paida hui magar haalat bar sator naazuk thi. Itnay me subah ho gai aur hazrat maseeh maud ki chaarpai ko bahir sehen se utthaa kar andar kamray me le aey.

Jab zara achi roshni ho gai to hazrat maseeh maud ne pooccha “kya namaz ka waqt ho gaya hai?” Ghaliban Sheikh Abdul Rahman Sahib Qadiani ne arz kiya ke Huzur ho gaya hai. Aap ne bistar par hi haath maar kar tayamam kiya aur laitay laitay hi namaz shuru kar di magar aap isi haalat me thay ke ghashi si taari ho gai aur namaz ko poora na kar sakay.

Thorri dair ke baad aap nay phir daryafat farmaya ke subah ki namaz ka waqt ho gaya hai. Arz kiya gaya huzur ho gaya hai. Aap nay phir niyyat baandhi magar mujhay yaad nahi ke namaz poori kar sakay…..

Is waqt aap ki haalat sakht karb aur ghabrahatt ki thi. Ghaliban aatth ya saarray aatth bajay doctor ne pooccha ke huzur ko khaas tor par kya takleef mahsoos hoti hai. Magar aap jawaab na de saktay. Is liye kaagaz qalam dawat mangvai gai aur aap ne baaein haath par sahara le kar bistar se utth kar kuch likhna chaha magar ba-mushkil do chaar alfaaz likh sakay aur phir be-waja zaaf ke kaagaz ke oopar qalam ghaseett-ta hua chala gaya aur aap phir laitt gaey.

Yeh aakhri tehreer jis me ghaaliban zubaan ki takleef ka izhaar tha aur kuch hissa parrha nahi jata tha janab walda sahiba ko de dee gai.
Nau bajay ke baad hazrat sahib ki haalat ziyada nazuk ho gai aur thorri dair ke baad aap ko gharghara shuru ho gaya. Ghargharay me koi avaaz waghaira nahi thi balkay sirf saans lamba lamba aur khich khich kar aata tha. Khaaksaar is waqt aap ke sarhanay kharra tha.

Yeh haalat dekh kar walda sahiba ko jo is waqt saath waalay kamray me theen itla dee gai. Vo me chand ghar ki masturaat ke aap ki charpai ke paas aa kar zameen par baitth gaeen.

Is waqt doctor Muhammad Hussain Shah Sahib Lahori ne aap ki chhaati me pastaan ke paas anjkashan yani davai ki pachkari kee jis se vo jaga kuch ubhar aee magar kuch afaka mehsoos na hua balkay baaz logaun ne burra manaya ke is haalat me aap ko kyoun yeh takleef dee gai hai.

Thorri dair tak ghargharay ka silsila jaari raha aur har aan saansaun ke darmiyaan ka waqfa lamba hota gaya hatta ke aap ne ek lamba saans liya aur aap ki rooh Raqeeb aala ki taraf parwaz kar gai.

Khaaksaar ne walda sahiba ki yeh ravayat jo shuru me darj ki gai hai jab dobara walda sahiba ke paas baraey tasdeeq bayaan ki aur hazrat maseeh maud ki wafaat ka zikr aya to walda sahiba ne farmaya ke hazrat maseeh maud ko pehla dast khana khanay ke waqt aaya tha magar us ke baad thorri dair tak hum log aap kay paaun dabaatay rahay aur aap araam se laitt kar sau gaey. Aur mein bhi sau gai.

Kuch dair ke baad aap ko phir haajat mehsoos hui aur ghaliban ek ya do dafa rafa haajat ke liye aap pakhanay tashreef le gaey. Is ke baad aap ne ziyada zaaf mehsoos kiya to aap ne haath se mujhay jagaya. Mein utthi to aap ko itna zaaf tha ke aap meri charpaai par hi laitt gaey aur mein aap ke paoun daba nay ke liye baitth gai.

Thorri dair ke baad hazrat sahib ne farmaya tum ab….

sau jao. Mainay kaha nahi mein dabaati houn. Itnay me aap ko ek aur dast aaya magar is qadar zaaf tha ke aap pakhana na ja saktay thay is liye mainay charpai ke paas hi intezam kar diya aur aap waheen baitth kar faaragh huay aur phir utth kar laitt gaey aur mein paoun dabaati rahi magar zaaf bohot ho gaya tha.

Is ke baad ek aur dast aaya aur phir aap ko ek kae aai. Jab aap kae se farag ho kar laitt nay lagay to itna zaaf tha ke aap lait-tay lait-tay pasht ke bal charpai par gir gaey aur aap ka sar charpai ki lakrri se ttakraya aur haalat dargaun ho gai. Is par mainay ghabra kar kaha “Allah yeh kya honay laga hai?” To aap ne farmaya “Yeh vohi hai jo mein kaha karta tha”.

Khaksaar ne walda sahiba ko poocha kya aap samajh gai theen ke hazrat sahib ka kya munsha hai? Walda sahiba ne farmaya “haan”. Walda sahiba ne yeh bhi farmaya ke jab haalat kharaab hui aur zaaf bohot ho gaya to mainay kaha maulvi sahib (Hazrat Maulvi Nooruddin Sahib) ko bulaein?

aap ne farmaya bula lo neez farmaya Mahmood ko jaga lo.
Phir mainay pooccha Muhammad Ali Khan ya’ni Nawab Sahib ko bula loun? Walda sahiba farmati hain ke mujhay yaad nahi ke hazrat sahib ne is ka kuch jawaab diya ya nahi aur diya to kya diya.

Khaksaar arz karta hai ke hadees shareef me aata hai ke marz maut me aan hazrat sallal laahu alayhi wassallam ko bhi sakht karb tha aur nihayat darja becahini aur ghabrahatt aur takleef ki haalat thi aur hum nay dekha hai ke hazrat maseeh maud ka bhi ba-waqt wafaat qareeban aisay hi haal tha.

Yeh baat na-waaqaf logaun ke liye maujab ta’ajab ho gi kyounkay doosri taraf vo suntay aur dekhtay hain ke sufiya aur auliya ki wafaat nihayat aetmanaan aur sakoon ki haalat me hoti hai.

Sau, dar asl baat yeh hai ke nabi jab faut honay lagta hai to apni ummat ke mutalliq apni tamam zimedariyan us kay saamnay hoti hain aur un kay mustaqbil ka fikr mazeed baraan uskay daaman geer hota hai.

Tamaam duniya se barrh kar is baat ko nabi jaan ta aur samajhta hai ke maut ek darwaza hai jis se guzar kar insaan ne khuda ke saamne kharra hona hai.

Pas maut ki aamid jahaan is lehaaz se us ko masroor karti hai ke wasaal mahboob ka waqt qareeb aan pohncha hai wahaan us ki azeem-ush-shaan zimedaariyaun ka ehsaas aur apni ummat ke mutalliq ainda ka fikr ussay ghair mamooli kurb me batla dete hain.

Magar sufiya aur auliya in fikraun se azaad hotay hain. Un par sirf un…
Silsila Ahmadiyya, Volume 1, By Mirza Bashir Ahmad, taken from, this is a summary by Ahmadianswers, who is dishonest, not an exact translation

“”On May 25 after offering Maghrib and Isha prayers and taking some food, his father went to bed. At around 11 Pm, he felt the need to use the privy for defecation. He would often suffer from upset stomach and diarrhea. He had a loose motion and consequently felt weak. He woke up his wife, who immediately got up to look after him and started massaging his feet. Soon after he felt the need to use the privy again. When he returned, he was weak to such an extent that while he was about to lie down on his bed, he wasn’t able to support his own body weight and almost fell on his own bed. Soon his eldest son and two doctors were also summoned to his bedside and all possible humanly efforts were made to save him. Due to his weakness, Ahmad(As) was also having trouble speaking. The only words that could be heard from him were “O Allah, My Dear Allah” I (Hazrat Mirza Bashir Ahmad(ra) speaking) was standing by him at the time of Fajr prayer. After inquiring whether it was time for prayer he performed Tayammum and tried to offer his prayer in bed. But he fell unconscious. After regaining consciousness, he again inquired about Fajr prayer and offered his prayer while lying down in his bed. He was becoming weaker by the moment and all you could hear were the words “O Allah, My Dear Allah!”At last at about 10:30 AM with his family by his side, he breathed his last and his soul departed from this world towards Allah.””

Pages from Silsila Ahmadiyya printed 1939

Mujadad e Azam by Dr. Basharat Ahmad

“””””””””Mirza ghulam exhausted because of writing Paigham e Suleh, and strenuous work of day and night took its toll, “but 25th May the attack (ishaal) was severe which was the cause of his death. at the eve of 25th, writing Pagham e Suleh all day, he went for an “outing” (on a horse drawn carriage), upon his return, he was struck with this disease again. It started to effect digestion (as he went out must have had some food from outside). They send a message to Dr Syed Muhammad Hussain Shah, and he got an appropriate medicine made and sent. But there was no benefit of it. At 11 pm, at night, due to one very loose (dast) motion, Mirza Ghulam felt extremely weak. They requested Dr Syed Muhammad Hussain Shah and Moulvi Noor Uddin to come. Medicine to give him some strength was given. These two people, thinking this round of diarrhoea is due to strenuous brain work, and if he could get some sleep, he will get better. Thinking that Dr Muhammad Husain Shah and Moulvi Noor Uddin left. But around 2 to 3 am same night (please do not forget he already had one attack at 11 pm) he was inflicted by a big ‘dast’ due to that his PULSE COULD NOT BE FELT (NABAZ BILKUL BUND HO GAI). Again Dr Muhammad Hussain shah, Moulvi Noor uddin and Khawaja Kamal uddin were called for. Also Called for Dr Mirza Yaqoub Baig, on his arrival, Hazrat Aqdas (mirza ghulam) asked him to come near, and said “i have severe attack of Ishaal (diarrhoea) recommend a medicine for me, and he (mirza ghulam) said “truth is that medicine is in the heavens (skies) give me medicine and pray for me too.”

Treatment started, as he was very weak, all the people stayed there, and treatment carried on, but the pulse did not come back (LAIKIN NABAZ PHIR WAPIS NAA AAEE). After this Principal of Medical College Lahore, Dr Sutherland, who was a famous Doctor, was called. But there is not a treatment of death. Hafiz Fazal Ahmad sitting near reciting Surah Yasin. At last 26 May 1908, on tuesday at quarter past 10 in the morning. at Ahmadiyya Buildings Lahore Hazrat Aqdas (mirza ghulam) left this mortal world to meet his maker.”””””””””

Mujadid e Azam Vol 2, written by Dr Basharat Ahmad, published December 1940, states on page No 1205 under the heading “Shaam kee Sair (outing)”

Page 1195 tells us that The wife of Mirza Ghulam was not feeling well and showed her desire to go to Lahore for the change of environment (tabdeely e Aab o hawa), on that request of his wife mirza ghulam performed Istikhara, and he started his journey on 27 April 1908. In Lahore he stayed in Ahmadiyya Buildings, at the house of Khawaja Kamal uddin. As he intended to stay in Lahore for a while, so Moulvi Noor uddin and Moulvi Muhammad Ahsan Amrohi and some other companions (names not given) also arrived. Akhbar Albadr also transferred to Lahore, temporarily so the fresh news could be delivered to the followers. After some days stay, wife of Mirza Ghulam went to see Dr Syed Muhammad Hussain, on one hand she liked his house better and on the other Dr S M Shah insisted for them to move in to their house, as per good medical support so they moved with Dr S M Hussain.

Among other things and meetings going, on 15 May Fazal Hussin visited and Professor Wregge also met Mirza Ghulam during this stay

Page 1205 in Red box, The details are of the stay of Mirza ghulam and his wife in Lahore, 25 May 1908 a day before Mirza Ghulam died, “it was summer time, Hazrat Aqdas (mirza ghulam) accompanying  his wife, in the evening, OFTEN went for sair (outing) in  Phaeton (enclosed carriage) photo attached. On 25th May 1908 he went out in this phaeton, but he had sad impression on his face, someone enquired, why we see the sadness on Hazoor face. He replied, my state of mind is such like ” a mother as if she had a young child who cannot take care of himself and she were to the child behind”, This was a clear indication towards his death, spiritual mother, the childt she was leaving behind, was “this Jamaat”.

On the picture of Phaeton taken from Zikr e Habib written by Mufti Muhammad Sadiq, it says, “Is main hazrat sahib wisaal say chand rose (daily) qabal shaam kay qareeb hawa khouri kay leay jaya kertay thay”. Just before his death Mirza ghulam used to go out for fresh air, in this phaeton, before the evening falls. So clearly this was the actual buggy used by Mirza Ghulam a day before his death In Lahore.

Evening Outing


Some additional references

“Huzoor (Mirza Ghulam) could not talk two hours before death. Dr. Mirza Yaqoob Baig and Dr. Syed Mohammad Hussain Shah were the attending physicians. Huzoor asked for paper and wrote on it: ‘I have too much dryness. I can’t talk and some other words which could not be read.”

(Al-Fazl (official Newspaper of Ahmadiyya), Vol. 25, No. 274, November 24, 1937)
“As his condition became precarious, we stayed by him and continued treatment, but his pulse stopped by 10:15 A.M., on the 26th May, 1908 he breathed his last.”

  (Al-Hakam, May 28, 1908)
Additional sources

Urdu: Mujaddid-i ‘Azam (The Great Reformer of the Time), the biography of Hazrat Mirza Ghulam Ahmad by Dr. Basharat Ahmad, and Mujahid-i Kabir (The Great Striver for Islam), the biography of Maulana Muhammad Ali by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui.

Links and Related Essay’s

Did Hazrat Mirza Ghulam Ahmad die an objectionable death?

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam #cholera #deathbycholera

What is Lecture Ludhiana by Mirza Ghulam Ahmad (1905)?

What is Lecture Ludhiana?
This book seems to have been created in 2003, there were no records of it for 100+ years. This book or speech never existed in any Ahmadi publication until 2003. In our opinion, MGA did not give this lecture, he went to Ludhiana and just like Delhi, no speeches were given. The English review of religions doesn’t give any indication that MGA was on tour in Oct-Nov of 1905. See the 2009 online edition of Tadhkirah, pages 758-761.

MGA had serious problems giving public speeches and leading prayers, he normally had someone on his team would lead these for him, in fact, MGA proved this weakness of his in 1889, his inability to give a public speech at the Aligarh University in 1890 is major clue. Furthermore, the fact that “Philosophy of the Teachings of Islam” was actually a speech delivered by Maulvi Abdul Kareem, who also led salaat at Qadian, since MGA never led Salaat in his life. Furthermore, MGA would claim that the hadith which stated that Esa (as) would pray behind the imam, signified how MGA would never lead prayers. Thus, Maulvi Abdul Kareem was the speech-guy and the Imam of the mosque in Qadian, since 1891, before that, there is no records of MGA leading Salaat as an Imam. Further, Noorudin and Amrohi would fill in as needed and were most likely also the chief ghost-writers for Ahmadiyya Inc.

1905, October
Maulvi Abdul Karim normally did all of MGA’s important public speeches, however, he seems to have died on 11 October 1905, MGA and his team had stayed in Qadian for all of 1905, and the majority of 1904. That was over 16 months in Qadian, most likely because of plague. Nevertheless, on October 22, 1905, MGA and his teams set out for Delhi. In Delhi, no speech of MGA was read-out by anyone. MGA and his team stayed for 13 days. They left Delhi on the evening of November 4th.

1905, November 5th
MGA was returning from Delhi (this was this final trip east of Qadian) and he and his team had scheduled a lecture in Ludhiana.

1905, November 6th
A lecture was arranged for November 6, at 8:30 a.m. in Committee Bagh at Ludhiana. This lecture exploded into a riot and British-white police officers/military men kept MGA safe.  MGA and his caravan left for Qadian immediately via horse and carriage, which was the safest mode of transport in those days.   The next morning at 8am they arrived at Batala.  They were in Qadian 4 hours later. The truth is, MGA never gave any lecture at Amritsar, he got up to speak and was unable to, he then took a drink of tea in-front of a crowd of fasting Muslim, which created the riot, since it is disrespectful to behave as such. MGA never gave any public speeches, nor did he ever lead prayers or deliver any Friday Sermons. The English review of religions doesn’t give any indication that MGA was on tour in Oct-Nov of 1905. See the 2009 online edition of Tadhkirah, pages 758-761.

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AL-HUDA WA-TABSIRATO LIMAN YARA (1902), quotes and background info

In 1902, MGA and his team wrote “AL-HUDA WA-TABSIRATO LIMAN YARA”, which means “Guidance for Perceiving Minds”, it’s in Arabic with Urdu and was published from the Diya’ul-Islam Press, Qadian. Muhammad Rashid Rida, in his capacity as editor of the al-Manar, received a copy of “””I‘jazul-Masih“””. While the editors of two other Egyptian journals, al-Manazir and al-Hilal, seemed to compliment MGA on the literary merit of the book, Muhammad Rashid Rada criticized MGA’s book in his journal and said:

“If this man had not claimed to be the Messiah and had he not interpolated in surah al-Fatihah, then his commentary would have been extremely popular. His knowledge of religion is undoubtedly deep.”

Muhammad Rashid Rada also alleged that some of the constructions he used were against the Arabic syntax and usage, and about the challenge of MGA whether anyone could produce a
book like it in 70 days, Rada said that many scholars could write a book like it in seven days. This issue of al-Manar somehow reached the hands of the Mullahs and was splashed in the Rawalpindi magazine, Chaudhwin Sadi. MGA stated in this book that he (Muhammad Rashid) claims to have acquired a high level of command on the language, he would soon meet his defeat and flee from the field.When this book appeared in print, a copy of the book was sent to
Muhammad Rashid Rada. He printed a major portion of the book relating to the migration of Jesus to Kashmir in his journal and observed that it was not supported by reasons and record.
In the 1940-50’s, Jalal-ud-Din Shams wrote an introduction for “Al-Huda Wa-Tabsirato Liman Yara” and mentioned that when he was in Haifa he had an opportunity of meeting the said Muhammad Rashid Rida. Rashid Rida claimed that MGA had predicted his death in 1902, and Rashid Rida was still alive in the early 1930’s (he died in 1935, aged 69). Shams claimed that MGA had only prophecied was about his inability to write a counter to this book in eloquent Arabic.

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

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

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

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

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

هاجم الميرزا مصرَ والمصريين وعروبتهم ولهجتهم وقال:

MGA said:

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

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

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

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

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

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

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

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

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

al-Huda Wattabsirah Liman Yara, p. 9, Ruhani Khaza’in, vol. 18, p. 254, see also the 2009 online edition of Tadhkirah

“””Translation: [Arabic] He will soon run away and will not be seen again. This is news from
Allah Who knows that which is secret and most hidden.”””

Taken, from Muhammad Ali, “Prophethood in Islam” [1915],
155. Al-Huda wal-Tabsirah li-man yara (June 12, 1902), p. l

“Peace and blessings of Allah be upon the Last of the Messengers. Finality of prophethood in him warranted that people resembling prophets should appear in his ummah.”

156. Ibid., p. 31

“Listen! All the (spiritual) stations are under the authority of Allah and this is one of the miracles of the glorious Book (the Quran). These stations are granted to the perfect followers (muqarrabin) of the Holy Prophet, peace and blessings of Allah be upon him, according to their capabilities because miracles require that spiritual excellences should continue till the day of Resurrection. The blessings of the Holy Prophet’s excellences are granted to his successors by way of reflection. Had it not been so, the blessings of prophethood would have become extinct (batil). These successors are thus imprints of their preceptor (the Holy Prophet) who has preceded them and are in a way the true reflection of the image, as if in a mirror. They have annihilated themselves and have eschewed hypocrisy. …So, whatever supernatural acts or words come through them resembling those found in the scriptures, are not their personal feats but, in fact, are of the Leader of messengers, peace and blessings of Allah be upon him, in the form of reflections (zilliyyat). If you doubt the glory and grandeur of these friends of the Beneficent Allah, read the Quranic verse over and over again: ‘the path of those upon whom Thou hast bestowed favours’.”

157. Ibid., p. 32

“Let curse of Allah be on those who claim that they can produce a book like the Quran! The Quran is the miracle a like of which can not be produced by any man or jinn. …It is a divine revelation which has no parallel, although there may be revelations from Allah after it. Divine communications are through revelation and it is an admitted fact that the scope and degree in which Allah revealed Himself to the Holy Prophet, peace and blessings of Allah be upon him, has no parallel in the pre or post period of the Holy Prophet. The grandeur of the Quranic revelation is far superior to the revelation to a wali (friend of Allah), though words similar to it may occur in the latter revelations.”
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