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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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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.

In 1891, he introduced the concept of Mubahila to any Muslim or Non-Muslim who wished to compete. However, this is not an islamic method of solving any type of dispute. MGA even went as far as claiming that Muhammad (saw) had a Mubahila with the famous Abu Jahl. Read about MGA’s rules on Mubahila in 1889-1890-1891. Read about MGA’s Mubahila with Abdul Haq herein too. By 1899, the British government forbade MGA from doing Mubahila’s in British-India. Nevertheless, he began doing them again in 1905-1907 vs. Sanauallah.

Nevertheless, we have came across some new data, mostly from Ibn Abbas and from tertiary sources, not Sahih Bukhari or Muslim. We have posted that data in the below, we will circle back when we can make more sense of it. It is thus posted in the below.
The data

Sayyidinā Ibn Abbās رضى الله عنهما issued a challenge for mubāhalah over a disagreement on a jurisprudential problem. He said that both he and the party that accepts his challenge should gather at the sacred Ka’bah, both place their hands on the Rukn (the Yemenite corner), then invoke the curse of Allāh upon the liars (Musannaf Abd ur-Razzāq; v.7, p.288, #17186):




لَوَدِدْتُ أَنِّي وَهَؤُلَاءِ الَّذِينَ يُخَالِفُونِي فِي الْفَرِيضَةِ نَجْتَمِعُ فَنَضَعُ أَيْدِيَنَا عَلَى الرُّكْنِ ثُمَّ نَبْتَهِلُ فَنَجْعَلُ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ

Likewise, sayyidinā Ibn Mas’ūd رضى الله عنه issued a challenge for a prayer contest addressed to fellow Muslims who disagreed with him regarding the chronological sequence of the revelation of certain āyāt in the Qurān:

مَنْ شَاءَ لاَعَنْتُهُ لأُنْزِلَتْ سُورَةُ النِّسَاءِ الْقُصْرَى بَعْدَ الأَرْبَعَةِ الأَشْهُرِ وَعَشْرًا

“I can invoke His curse on anyone who wishes…” (Sunan Abī Dāwud #2307) al-Albānī graded this narration sahīh.

And it is narrated the Ibn Abbās or his client Ikrimah رضى الله عنهم issued an open challenge for mubāhalah over the dispute on zihār (Sunan al-Dār Qutnī; v.4, p.493, #3861):


al-Albānī has quoted a similar narration about a challenge of mubāhalah from sayyidinā Ibn Abbās رضى الله عنهما and graded it hasan (Irwā al-Ghalīl; v.6, p.145, #1706):



Imām Ibn Hajr al-Asqalānī رحمه الله writes that mubāhalah may be done on a disagreement after the proof has been manifested (but the opposing party stubbornly refuses to accept it). He mentions the challenge issued by sayyidinā Ibn Abbās, and also al-Awzā’ī as well as a group from among the Ulamā. He mentions that it is something observed that whoever accepts a challenge of mubāhalah while being upon falsehood is destroyed within the duration of a year from the day of the mubāhalah, and that this was his personal experience when he undertook a mubāhalah with someone who was a bigoted mulhid and that person was destroyed after merely two months:


وَفِيهَا مَشْرُوعِيَّةُ مُبَاهَلَةِ الْمُخَالِفِ إِذَا أصر بعد ظُهُور الْحجَّة وَقد دَعَا بن عَبَّاسٍ إِلَى ذَلِكَ ثُمَّ الْأَوْزَاعِيُّ وَوَقَعَ ذَلِكَ لِجَمَاعَةٍ مِنَ الْعُلَمَاءِ ‌وَمِمَّا ‌عُرِفَ ‌بِالتَّجْرِبَةِ ‌أَنَّ ‌مَنْ ‌بَاهَلَ ‌وَكَانَ ‌مُبْطِلًا ‌لَا ‌تَمْضِي ‌عَلَيْهِ ‌سَنَةٌ مِنْ يَوْمِ الْمُبَاهَلَةِ وَوَقَعَ لِي ذَلِكَ مَعَ شَخْصٍ كَانَ يَتَعَصَّبُ لِبَعْضِ الْمَلَاحِدَةِ فَلَمْ يَقُمْ بَعْدَهَا غَيْرَ شَهْرَيْنِ

(Fath al-Bārī; v.8 p.95):


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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).

_____________________________________________________________________________________________The Quote

“””No one can deny that Sayyid Muhammad Ahsan is one of the two scholarly men whom the Promised Messiah appointed to the Sadr Anjuman Ahmadiyya as one of the two men of learning [as required by its rules]. He called him as one of his angels. He is indeed an ahl adh-dhikr (having authoritative knowledge). However, when two such men of authoritative knowledge differ, who is right?1 Was not Hazrat Maulana Nur-ud-Din also a man of authoritative knowledge? Was he not also the first angel of the Promised Messiah? His merit and worthiness was borne witness to by Divine revelation [of the Promised Messiah about him]. Of these two leading figures, whose opinion should we accept?””
Links and Related Essay’s

Click to access hope200712_lifesketchsyedmuhammadahsanamrohi.pdf


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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.
Allah made pairs after he sent Adam (as) and Eve to Earth

Adam (as) and Eve were the two first humans on Earth. Allah them brought animals, fruit, sugar, chocolate, all in pairs. This is what the verses of the Quran mean when taken together. There are about 9 verses in the Quran which refer to Allah creating in pairs. However, this doesn’t contradict the idea that Adam (as) was not born a twin. Tafsir ibn Kathir tells us that Allah created Eva (as) from the rib (bone and blood) of Adam (as). Allah created everything from dust, its all the same ingredients, just look at the table of elements, they prove that Allah can make a human from another human easily.

Verses which prove that humans were made in pairs after Adam (as) was sent to Earth

78:8—–“””And We created you in pairs””

53:45, 51:49, 55:52, 43:12, 42:11, 36:36, 35:11 and 39:6.

1907, pages 253-254, online english edition and page 569

“””Muslims who were gifted with spiritual visions have foretold that the Promised Messiah—who is the last Khalifah and Khatamul-Khulafa’ [Seal of the Khulafa’]—is like Adam in that he would be born at the end of 6th Millennium, just as Adam was born at the end of the sixth day. Moreover, like Adam, he would be born on Friday and would be a twin birth. Just as Adam was born in the manner of a twin—Adam first, and then Eve—similarly, the Promised Messiah would be born twin. So, Allah be praised and thanked that I am the fulfilment of this prophecy of the mystics. I, too, was born a twin at dawn on a Friday with the sole difference that the first to be born was a girl whose name was Jannat—and she went to Jannat [Paradise] after a few days and after her I was born. Sheikh Muhy-ud-Din ibn-e-‘Arabi has recorded this prophecy in his book Fusus, and has also written that he [the Promised Messiah] would be of Chinese descent. In any case, these three prophesies reinforce one another. Because they have been fulfilled, they have acquired the status of certainty that no sensible person can deny.””

Page 569
“””It was, therefore, necessary that the like of Adam who, in other words is referred to as the Promised Messiah, should be born at the end of the sixth millennium which is symbolized by Friday, the day on which Adam was born. So was I brought into being by God. Thus, according to all this, I was born in the sixth millennium. And this is a strange coincidence that I was born on a Friday according to the calendar in use. Also, just as Adams [the progenitors] were born male
and female, so was I born as a twin. A girl was with me who was born first and then I was born after her. These are the facts of my life which provide the seeker after truth with clear evidence. In addition, there are thousands of other Signs some of which have already been recorded by
way of illustration.”””
1895 in Arya Dharam:

Urdu Transliteration—-“”””jasay Hazrat Hawa Hazrat Adam ki pasli sa nikali gae aisay he har yak larkay ki joroo us ki pasli sa nikali gae ho””””

“””Just like Hazrat Hawa was created by rib of Hazrat Adam same as each boy’s wife was created from his rib. (rk vol 10 Aariya Darham page 39)”””


Additional lies and cover up…

In this video…(Retrieved on 10-18-16)these Ahmadis argued that women were created before men and thus supported MGA’s writings on the topic. They also explained away the Arya Dharam quote as a metaphor. So, they called MGA’s writings on this topic as a metaphor, without addressing the later writings….this is a classic Ahmadi tactic of deflection.

Further, the official Ahmadi-comprehensive english commentary on the Quran tells us that this verse means that mankind was born from 2 souls, man and woman, and thus its supports MGA’s view on this topic.  He then goes on to argue that women werent really created from the rib of a man, and its only a metaphor.

Other lies about Adam by Ahmadiyya
As we all know…Ahmadis dont believe that Adam (as) was the first human. They believe in many Adams (as)….they also dont believe that Adam (as) physically descended (nuzul) to Earth from Heaven, which is an established islamic belief.

The Lahori-Ahmadi position

Muhammad Ali (see 4:1) cleverly made the argument that this verse infers that mankind started from “pairs” and not from a single person. He didn’t care to comment on “rib” topic. I’ve found many instances wherein Muhammad Ali has steered clear of certain controversial topics.  

The Islamic position on the Adam?
Tafsir Ibn Kathir is an amazing classical book on Tafsir. Ibn Kathir tells us that Allah created a single soul, i.e. Adam (as) and then created Hawa aka Eva from the rib of Adam (as).  


MGA and his team of ghost-writers seem to have denied the islamic concept of creation as early as 1886. The ulema must have been concerned. It was Sir Syed who first challenged this topic and obviously, MGA’s team stole Sir Syed’s argument.


Links and Related Essay’s

Professor Raig Meets The Promised Messiah

Account of Professor Clement Lindley Wragge

Related ROR archives


B.A. Rafiq, “Truth About Ahmadiyya, online version,, Retrieved on 6-7-19).

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Jalsa Salana of 1921 and did Mirza Ghulam Ahmad know Arabic?

As we all know, MGA didn’t know Arabic properly enough to write academically in Arabic, nor could MGA pronounce easy Arabic letters like Duad, Ain, Ghain and Qaaf, just to name a few.  After 1897, MGA began to claim that he learned 40,000 roots of Arabic in one night. At the Jalsa of 1921, the Khalifa seems to have claimed that MGA did in fact learn arabic in one minute, which is ridiculous.
December 1921
The quote
Anwar-ul-Ulum, Vol. 6, p. 435

The opponents called him [the Promised Messiahas] ignorant and said that he did not know a word of Arabic. However, he replied to them, ‘I know where the treasure of knowledge lies and I will bring knowledge from there.’ Thus, he invoked God the Almighty’s attribute of Al-Aleem [All-Knowing] and he was granted matchless knowledge. He used to say, ‘Once, 40,000 origins of words [of Arabic] were inspired to me by God Almighty in one minute.’” 

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Mirza Basheer ud Din Mahmud Ahmad’s comments on 43:63 in Tafsir-i-Saghir

Just like his father (MGA), Mirza Basheer ud Din Mahmud Ahmad never wrote anything. Ahmadiyya sources claim that he wrote a huge commentary on the Quran called “Tafseer-e-Kabeer”, sometimes spelled as “Tafsir-i-Kabir”. They also claim that he wrote a shorter Tafsir entitled, “Tafseer-e-Sagheer” also spelled as “Tafsir-i-Saghir”. These Tafseer were most likely written by the paid Mullahs who worked directly for the Khalifa. The Khalifa didn’t have a full commentary written on the Quran, only about half, per the Introduction of the 1988 edition of the 5 volume commentary by Malik Ghulam Farid (died in 1977), Mirza Basheer ud Din’s “Tafsir-e-Kabir” only covered Chapters 1, 2, 10-29 and 78–114, he missed Chapters 3-9 and 30-77, he missed 53 chapters and purposely, since most of the controversial verses about Jesus and prophethood were contained therein. Ahmadi sources tell us that the first volume (Most likely Chapters 1-2 only) were published in 1940 and it took 20 years to complete just 2 chapters.

Per 5 Malik Ghulam Farid’s commentary, The first volume comprising the first nine chapters along with an introduction appeared in 1947. The book was found to be too voluminous to be easily handled and, therefore, for the convenience of the readers, it was split into two parts. Volume 1 part I, containing the introduction & the first two chapters (now Vol. 1), was reprinted in 1964, and volume 1 part II, dealing with the next seven chapters (now Vol. 2) was reprinted in 1965 in Pakistan. Further research shows that the 5-volume commentary was first published in 1963 and then in 1968. In terms of 43:63, we are unsure what MGA wrote about it, however, in 1917, Muhammad Ali didn’t even give it a comment in his famous commentary. In 1988, Malik Ghulam Farid also connected this verse with the second coming of Esa (as).

Watch our video on 43:61 for the proper context herein.

On 43:63, Pg 651, found by @zafarim786

“”””‎If we wanted, we would have made some the angles, so they can settle ‎On earth instead of you. ‎And since Quran gives the the knowledge of of the end time,‎ Hence don’t doubt the end times. Oh people follow me as this is the straight path ‎The one who is distanced from HAQ will stop you from the straight path, ‎ is your clear enemy.

‎When isa ( بصع ثانیہ  not sure what it means) will come with signs, he will say I came to you with words of hikmah and also to make you understand the things on which you are divided.

‎Just do the taqwah and follow me. ‎Allah is mine and your god hence pray to him.
‎After hearing this, his opposition groups started blame him. ‎Hence those who transgressed, will be punished severly. And will be killed with a painful punishment ‎They are waiting for qayamat but it  has been set to be suddenly, ‎which they don’t understand.””



The scan of 43:62 from Tafsir-i-Kabir, Pg 651


In Malik Ghulam Farid’s 1988 edition of the 5-volume commentary of the Quran in english

He writes that this verse, 43:63 is about the second coming of Esa (as), see pages, 2375 and 2376.

Links and Related Essay’s

  1.  The 5 Volume English Commentary of Quran
  2. Jump up^ ‘Introduction’ ; Dictionary of the Holy Quran by Malik Ghulam Farid (2006)[1]
  3. Jump up^ The Abridged Edition
  4. Jump up^ Dictionary of the Holy Quran by Malik Ghulam Farid (2006)


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