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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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“Tafseer-ul-Quraan ma` Usool-e-Tafseer” by Sir Syed Ahmad Khan (1880)

17 October 1817 – 27 March 1898), commonly known as Sir Syed Ahmad Khan (also Sayyid Ahmad Khan). He seems to have been a member of the growing Ahl-e-hadith movement in Northern India. However, by the 1860’s, he was a hybrid version of a Quranist. 

The Tafseer (commentary) was originally published, probably in parts, in the 1880’s. It does not cover the entire Quraan; it only goes up to Chapter 17, Soorah Banee Israa-eel. Sir Sayyad died
before he was able to complete the work. Chiragh Ali was a student or colleague of Sir Syed and was publishing similar material from Aligarh.

The order of publishing is as follows:

Vol. I Aligarh, 1880.
Vol. II Aligarh, 1882, Agra, 1903.
Vol. III Aligarh, 1885.
Vol. IV Aligarh, 1888.
Vol. V Aligarh, 1892.
Vol. VI Aligarh, 1895.
Vol. VII Agra, 1904.

In this Tafseer, Sir Syed Ahmad Khan denied the physicality of the Miraaj, the concept of the Mahdi, the death of Eisa (as), the denial of Jinn, the denial that Adam (As) was the first human and etc etc.

Continue reading ““Tafseer-ul-Quraan ma` Usool-e-Tafseer” by Sir Syed Ahmad Khan (1880)”

Why do Ahmadi’s argue that per 5:14, all Jews and Christians won’t convert to Islam when Esa (as) returns?

Qadiani-Ahmadi’s sometimes quote 5:14 (5:15 in the Qadiani-Ahmadi Quran) as they argue against 4:159 and the fact that it clearly says that ALL Christians and Jews will convert to Islam when Esa (as) physically returns. However, 5:14 of the Quran only states how Christians and Jews will be arguing with each other until the Day of Judgement (see Suyuti). This verse doesn’t negate the info in 4:159. Continue reading “Why do Ahmadi’s argue that per 5:14, all Jews and Christians won’t convert to Islam when Esa (as) returns?”

Did Ibn Abbas ever do a Mubahila?

Mubahila is not a method that Muslims should use when at differences with each other, in fact, Muslims shouldn’t resort to prayer duels at all. Muhammad (SAW) may have asked for a prayer duel with the Christians of Najran in the final year of his life (see 3:61 of the Quran). However, this incident was about the divinity of Esa (As) and how it was false. This was not an example of what to do when at odds with Muslims. There are no hadith that explain the purport of 3:61. Continue reading “Did Ibn Abbas ever do a Mubahila?”

Mirza Ghulam Ahmad claimed that Noorudin and Muhammad Ahsan Amrohi were the 2 angels that he descended with

MGA and his team of writers were always perplexed about a hadith report from Sahih-Muslim and an identical report from Ibn Majah. In both of these hadith, it was told by Muhammad (saw) that when Esa (as) would physically descend from heaven, he would physically have 2 angels on his side. In 1914, Kwaja Kamaluddin tells us (See The Causes of Internal Dissensions in the Ahmadiyya Movement, By Khwaja Kamaluddin, 1914) that these 2 angels were Noorudin and Syed Muhammad Ahsan Amrohi. MGA also said it in one of his books, however, we can’t find that at the moment.

In Khwaja’s book, he didn’t talk about the hadith specifically, however, we know that this is the famous hadith from Muslim and Ibn Majah (when they refer to the 2 angels).
Continue reading “Mirza Ghulam Ahmad claimed that Noorudin and Muhammad Ahsan Amrohi were the 2 angels that he descended with”

Al-Haq Mubahathah Dehli (1891), Quotes and background info

Per Ahmadiyya sources, “Al-Haq Mubahathah Dehli” was published in 1905 from Qadian (See Hidden Treasures). Al-Haq Mubahathah Dehli seems to be a bias synopsis of 2 written debates happened MGA and his team had in the Fall of 1891 in Delhi with Maulavi Muhammad Nadhir Hussain and Maulavi Muhammad Bashir. The debate which was held with Maulavi Muhammad Nadhir Hussain on October 20, 1891, in the Jami‘ Masjid, Delhi, where more than five thousand people gathered. There was a European Superintendent of Police with a Police contingent. MGA was forced to pray with other Muslims and was escorted away by British officers.

MGA and his team then wrote to Maulavi Muhammad Bashir on October 15, 1891, intimating his acceptance of the proposal to hold a written debate with him on the question of the death of Jesus. He then wrote three letters to Maulavi Muhammad Bashir dated October 21, 22 and 23, 1891, and the following points were further laid down:

(1) the debate should begin after the Friday prayer at Hadrat Ahmad’s house,
(2) Maulavi Muhammad Bashir would write the first paper,
(3) Maulavi Muhammad Bashir would bring only one man with him,
(4) Maulavi Muhammad Hussain Batalvi and Maulavi ‘Abdul Majid would not be allowed to take part in it; and
(5) not more than five papers would be exchanged.

It should be noted that it was not agreed that the papers would be written in the meeting.
The debate started on October 23, 1891, on Friday. Maulavi Muhammad Bashir quoted in his paper five verses of the Quran to show that Jesus was still alive in the flesh.

This book carries a series of letters Muraslat No. 1, on page 221 onward that passed between Maulavi Muhammad Bashir and Maulavi Syed Muhammad Ahsan. Then on pages 483-507, under the heading of Muraslat No. 2, the letters passed between Munshi Bubah Shah, Munshi Muhammad Ishaq and the same devoted follower Maulavi Syed Muhammad Ahsan. They exchanged two letters. Maulavi Syed Muhammad Ahsan in his letter dated September 12,
1891, responding to the letter dated August 30 of Munshi Bubah Shah, discussed at length the points raised by him, specially the one in which Munshi Bubah Shah accused Mirza Ghulam Ahmad arrogating to himself the status of Ibnullah and ranking himself with Jesus Christ the son of God.
Al-Haq Mubahathah Dehli, p. 85, Ruhani Khaza’in, vol. 4, p. 215, via Hidden Treasures

“””The soul is not something in space. The nature of its relationships cannot be determined. After death the soul has a relationship with the grave which is revealed to those who possess the faculty of seeing vision. They can see the dwellers of the graves sitting in their graves and can hold converse with them. This is established by true Ahadith. A well known hadith mentions Salat in a grave, it is also mentioned in the Ahadith that the dead can hear the sound of footsteps and respond to the greeting of peace. They also have a relationship with heaven. There are different degrees of their heavenly exaltation. Some arrives at the first heaven, others reach the second or the third heaven, but all righteous souls are exalted as is mentioned in true Ahadith and is also indicated by the verse: For those who reject Our signs and turn away from them in disdain, the gates of heaven will not be opened (7:41); but the nature of their relationship to heaven or to the graves cannot be determined.”””
Al-Haq Mubahathah Dehli, p. 194, Ruhani Khaza’in, vol. 4, edtion of 2009, p. 505, via Hidden Treasures

“””How long should I write a commentary about the differences that exist (in matter of faith). If any writing of Hadrat Mujaddid is in apparent contradiction with principles of Fiqah or hadith, and despite this contradiction, how it can be established that he was in error. He bases all his contention and assertions in the light of the Book of Allah, which is superior to all these sources. If anyone one has intellectual power to content with him, then he should foil his assertion in the light of Holy Quran, if not possible then through the hadith, and if that is not possible then prove it wrong through logic. Scholars of Islam have all been invited (by him) and see how many of them come in the field (to accept the challenge).”””
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Mirza Ghulam Ahmad claimed that Adam (as) was born a twin (in pairs), totally unislamic

In 1907, in MGA’s famous book, Haqiqatul Wahy, MGA claimed that Adam (as) was born as a twin. This seems to be the first time that MGA used his argument in his career. We haven’t found any instances before this. This belief is totally unislamic. In the Quran, 2:35-36, proves that Adam (as) was living in Jannah (heaven) with Allah. Allah then created Eve. Allah then sent them both to Earth, through the 7 heavens. Historically, in 1898, in Kitab ul Barriya, MGA was claiming that he was born with a twin sister, however, this seems to be a lie. It seems that MGA was creating a back story. About 10 years later, MGA was asserting that Adam (as) was created as a twin (see the full quote in the below). Later on, in Malfuzat, MGA and his team of writers seems to have given additional data on Adam (as) not being the first man. Watch my video on this here.
Continue reading “Mirza Ghulam Ahmad claimed that Adam (as) was born a twin (in pairs), totally unislamic”

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