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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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What is “Satt Bachan” (1895) by Mirza Ghulam Ahmad and his team of writers

Per Ahmadiyya sources, “Satt Bachan” translates as the “The True Word”. It was published by MGA and his team of writers in 1895, it is in urdu only. The exact publish date is unknown. In this book, MGA and his ghost writers wrote that Esa (as) lived an additional 87 years after the event of crucifixtion, that would make his age at death to be 120, since Esa (As) was 33 at the event of crucifixtion. Up to this point (September of 1895), MGA and his team hadn’t surmised that Esa (as) died in Kashmir, however, they did come up with the age of 120.

In 1875, Pandit Dyanand had written a wrote a book, entitled Satyarath Prakash, in which he declared that Guru Nanak was illiterate, who posed as a man of learning and it was out of sheer vanity and conceit that Baba Nanak was made a saint by ignorant people after his death. MGA seems to have been responding to that in this book. MGA sent a deputation to the custodian of the Chola Sahib in Dera Baba Nanak, the deputation reported that they had seen written on the Chola verses from the Holy Quran. MGA then decided to see the Chola of Baba Nanak Sahib himself. So, he went to Dera Baba Nanak on September 30, 1895. The custodians of the Chola did not know what was written on it. The custodians found it unusual that one should be so interested to see the Chola in original. The keeper, who was paid fourteen rupees by the people who accompanied MGA, allowed the writings on the Chola to be copied out. It openly declared that “Islam was the only true religion and Muhammad was the Messenger of God.”

Satt Bachan, Roohany Khazaen, Vol. 10, P. 296; Satt Bachan, P. 172, footnote

“”””Jesus could not portray himself as a pious man because everyone knew that he was a gluttonous alcoholic… His claim to Godliness was a result of his bad habit of drinking Wine.”””
Satt Bachan, inside title page, Ruhani Khaza’in, vol. 10, p.112, see also Hidden Treasures

“””As some papers run by Sikhs have spread this misconception that this book was written with some bad intention or to hurt the feelings, therefore it is pertinent to state that this book is written with all the good intentions and after thorough research. The basic aim of this
book is to highlight his great piety and spiritualism and he completely separated himself from Hindu Vedas. He found that the God presented by Islam sparkles with Majesty, Power, Holiness and is Omnipotent. And it is because of his great piety that he declared his belief in Islam. That is because we stated those cogent reasons and proves of this belief. This view was also supported by many British scholars. This is the reason that we have included in this book extracts from Dictionary of Islam page (583-591) by Reverend Hughe’s which clearly state that Guru Baba Nanak was converted to Islam. “”
Satt Bachan, Endnote concerning page 164, pp. A-B, Ruhani Khaza’in, vol. 10, p. 301-302, see also Hidden Treasures

“”””This ointment is blessed one which is beneficially used on wounds and removal of sign of wounds. Physicians agree that this ointment was prepared by the disciples for the treatment of his wounds. When Hadrat ‘Isa was arrested by Jews and the Jews put him on the Cross with the intention of killing him and proceeded to stretch him on the Cross, God saved him from the evil designs of the Jews and he suffered only slight wounds on his body and because of this curious ointment he was cured and the signs of the wounds disappeared. This fact is even attested by the New Testament that when Jesus was delivered from the Cross, in reality he regained his life. He met his disciples and conveyed the news that he was alive. Disciples were
surprised how he did escape from the Cross and thought it might be that they were looking at his soul. Then Jesus showed his wounds which were caused when he was put on the Cross. Then the disciples came to believe that he was delivered from the Jews.

It is the simplicity of the Christians who believe that Jesus died on the Cross and got an entirely new life if it were so, God had the power of granting him a new life and could also totally cure his wounds, specially when it is said that the body that was elevated to heaven was the reflective one that he was seated on the right hand side of God and if it was so, how the wounds could exist on the reflective body. Jesus himself compared this to the event of Jonah.
Jonah did not die in the belly of the fish and had he died, then there was no point in making a comparison….

He lived in hiding for forty days in the settlement under Pilate during which the application of the said ointment cured him and the good natured disciples disseminated the news that he was elevated to the heaven, in fact it was very wise move that the thoughts of Jews were diverted and it was decided beforehand that at an appointed date Jesus would leave the settlement that was under the jurisdiction of Pilate. Disciples saw him off and Ahadith of Tabarani also prove
that Jesus lived another 87 years after this event and during this time he was constantly visiting one country after another and that is why he is known as a Messiah—a person on tour. “””””

What is ARBA‘IN? A book by MGA and his team of writers

MGA and his team created an idea for a 40-pamphlet series in 1900, eventually, the book only contained 4.  The full name of this book series/pamphlet series was “Arba‘in” (Li Itmamil-Hujjati ‘Alal-Mukhalifin), in english as “The Forty” (Divine Arguments Against All Opponents) (see pages 291-293).  MGA and his team claimed that they would write 40 of these pamphlets.  However, MGA and his team stopped and 4 and argued that 4=40.  8 years later, when BA5 was published posthumously, Ahmadi editors (claiming to be MGA) wrote that 5=50.  Hence, we have tracked this logic to MGA’s ghost writers and proved that MGA never wrote anything, his ghost writers and fanatical Ahmadi’s worked day and night to make sure that MGA was exonerated for his failures.  For example, Mirza Yucub Baig made sure that Lekh Ram died when the man landed on his emergency table desk after being stabbed.  In 1910, he snatched-up the sons of Batalvi and forcibly brought them to Qadian, simply to fulfill a prophecy of MGA, the kids were eventually rescued and freed.  Furthermore, in 1897, MGA sent Abdul Hameed to murder Dr. Clarke, since fanatical Ahmadi’s feared that this particular prophecy would go as unfulfilled.  Noorudin even defended the failure of the Muhammadi Begum prophecy in late 1908, as he tried to explain it away (Review of Religions, Vol. VII, no. 726, June and July, 1908, p. 279 (cited from Qadiani Mazhab). It should also be noted that during the writing of this book, per Mirza Basheer-uddin Mahmud Ahmad, MGA was in transition from non-prophet to prophet, in fact, in this book, MGA clearly calls himself a prophet of God for the first time ever.

Some quotes
“””Today, in order to satisfy all seekers of knowledge, I invite all my opponents, non-believers that I propose to publish forty flyers (Footnote-22).  So on the day of Judgment, I can present to God Almighty that I have fulfilled my mandate. So now, with all due respect and humility, I address all Muslim clergy, Christian clergy, Hindu clergy and Pundits and Aryans to whom I send this flyer and inform them that I have been sent to this world in order to uplift morality, and reform beliefs and remove weaknesses of faith. My step is in the footstep of Jesus, peace be upon him, and it is why I am called the Promised Messiah.  And I have been commanded that I spread the word of God and of truth by manifesting heavenly signs and teaching piety. I am against raising the sword for the purpose of spread of religion and to cause bloodshed in the name of religion. I am a Prophet of God and I try to remove all mistakes and weaknesses.”””((Ruhani Khaza’in, volume 17, page 343)) (also see Hidden Treasures).

“””After this flyer I will issue a flyer every fortnight provided I do not face any hurdle till I complete the number forty, or any one of my opponents without exuding any filthy air that is perceptible to anyone, comes in the field, and like me show a sign, but I must remind here that this is not intended to be any Mubahalah (Prayer Duel) with anyone or asking any prophecy in respect of anyone. This competition is about the person at whose hand God almighty reveal hidden affairs, manifest sign and accept the prayers, these should be completely be detached from any interest
personal or otherwise. Refrain from any prophecy that is intended to disturb common peace or against the Government or related to humiliation or death of anyone.””” (Arba‘in, p. 1 footnote, Ruhani Khaza’in, v. 17, p. 343 footnote)(also see Hidden Treasures).

“””””I am called the Promised Messiah. I am commanded to spread the truth in the world only through pure teachings and extraordinary signs. I am against the use of the sword for the sake of religion. I am commissioned to remove, as much as I can, all wrong notions from
among the Muslims and to invite them to the ways of pure morals, forbearance, meekness, fairness and truthfulness. I declare unto all Muslims, Christians, Hindus and Aryas that I have no enemy in the world. I love mankind as does a mother, even more than that. I am an enemy only to such false beliefs which destroy the truth. Sympathy for man is my duty and hatred of falsehood, idol worship, transgression and every kind of wickedness, injustice and evil behaviour is my principle. The real reason for the effulgence of my sympathy is the fact that I have discovered a mine of gold and Jewels and it is a good fortune that I have found in this mine, a priceless diamond full of lustre. The price of that diamond is so great that if I were to distribute it amongst all my brethren of mankind each one of them would become richer than the one who possesses in the world today notwithstanding the greatest quantity of gold and silver.

What is that diamond? The True God. To get to Him is to recognize Him, to have a true faith in Him, to seek Him it would be the height of injustice that after possessing so much wealth I should keep mankind deprived of it, that I should enjoy it while they should starve. It is absolutely impossible for me to do so. My soul is sore vexed when I see their poverty and starvation and my heart sinks when I find them in darkness. I want to fill them with heavenly
wealth, and I wish them to get as many jewels of truth as humanly possible….

It has been made clear to me that among Divine messengers, he, whose teaching is perfect, holy and full of wisdom to the utmost degree, is our Chief, Muhammad Mustafasa.””” (Arba‘in, No. 1, pp. 2-4, Ruhani Khaza’in, v. 17, p. 344-346).

“”””As Allah the Almighty knew that my opponents would wish for my early demise so that they might be able to proclaim that I had died early because I was false in my claims, He revealed to me aforetime:

That is [Arabic] Your age will be eighty years—a few years less or some years more; and you will live long enough to witness your distant progeny.

Thirty-five years or so have passed since this revelation was vouchsafed.”””
[Arba‘in, no. 3, first edition, pp. 29–30, Ruhani Khaza’in, vol. 17, pp. 418–419 and Appendix Tohfah Golarhviyyah, p. 19, Ruhani Khaza’in, vol. 17, p. 66](See also, 2009 online edition of Tadhkirah, pages 8-9).

“””””His revelation God has also called me the Baitullah [House of Allah], which indicates that the more my opponents strive to demolish this House, the more treasures of divine knowledge and heavenly Signs will emerge from it. Accordingly, my experience is that with every
persecution a new treasure is disclosed. One of the revelations in this context is:

[Persian] Someone kissed my foot and I told him: ‘I am the Black Stone.’ 

[Arba‘in, no. 4, p. 15 footnote, Ruhani Khaza’in, vol. 17, pp. 444–445 footnote]

“”””I have been told that of all faiths, Islam is the only true one.  I have been vouchsafed knowledge that of all guidance, only the guidance contained in the Qur’an is perfect and
free from human interpolation. I have been made to understand that of all Prophets the one whose teaching is perfect and is at the highest level of purity and wisdom, and who has set the highest example of human perfection in his life, is our lord and master Muhammad, on whom be the peace and blessings of Allah. God’s pure and holy revelation has informed me that I have been sent by Him as the Promised Messiah and Mahdi and am the arbiter of all internal and external differences.””””” [Arba‘in, no. 1, pp. 3–4,July 23, 1900, Ruhani Khaza’in, vol. 17, p. 345,
Majmu’ah Ishtiharat, vol. 3, p. 344](See also, 2009 online edition of Tadhkirah, pages 462-463).

“In the books of hadith – Sahih Bukhari, Sahih Muslim Sharif, Dani-Ail’s – and in the Holy Bible, where ever there is a description of me, the word “prophet” is written by my name.”
(Roohany Khazaen, Vol. 17, P.413; Arbaine, No. 3, P. 30)

“it was in hadees that a star will emerge at time of maseeh maoud”,


“hajj will be stopped” and “plague will come ” at time of maseeh .

Reference Roohani Khazyian 17- page 399- Arbayien no.3


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

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

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

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

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

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

Another meaningless poem.

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

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

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

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

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

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

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

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

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

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

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

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“Ijazul Masih” – “The miracles of the Messiah” by Mirza Ghulam Ahmad, quotes and background info

This is an Arabic-only book by MGA and his team of writers which was prompted via MGA’s challenge to Pir Mehar ‘Ali Shah, it was published on February 23, 1901 (see Hidden Treasures). In his challenge issued on July 20, 1900, MGA wanted to put at rest various insinuations against him about his lack of knowledge of the Arabic language.  The Muslims of the Punjab knew about MGA, they knew that MGA was using ghost writers and he could barely even speak in Arabic. MGA’s team invited all so-called scholars and ulema’ specially Pir Mehar ‘Ali Shah to demonstrate their eloquence and fluency of Arabic by participating in a seven-hour live contest of writing a commentary in high flown Arabic on 40 verses on a surah selected through drawing a lot at a public meeting in Lahore where all should gather including MGA (see Hidden Treasures). We have posted a few officially translated portions of this book here. MGA never went to the public meeting and was thus humiliated, instead his team wrote this book on that occasion. This is an Arabic book, with a persian translation, it has 204 pages and was published directly from Qadian printed in the Zia-ul-Islam Press in 70 days from the month of fasting in the year 1318 A.H. and the Christian month of 20 February 1901. Printed at Qadian, District Gurdaspur by Hakim Fazal Din Bhervi. Price: Quantity: 700..  This book deals with MGA’s beef with Pir Mehr Ali Shah as well as a full commentary of Surah Fatiha, the first chapter of the Quran.  In this book, MGA criticizes Egypt, MGA blames Moses-as why he did not call for the destruction of Egypt and its removal from existence, as the previous generations perished and were removed from existence, all of this just because a sheikh criticized his book.

Chapter breakdown in this book

Chapter 1 : pp 68-78

Chapter 2 : pp 79-87

Chapter 3 : pp 87-126

Chapter 4 : pp 127-162

Chapter 5 : pp 163-167

Chapter 6 : pp 168-187

Chapter 7 : pp 188-193

Chapter 8 : pp 193-202

Hani Tahir’s commentary on this book
This is the second edition of the book, whose first edition was published eight months ago.

The book consists of four chapters:

The first chapter shows that there was no challenge from the Mirza’s side; it was just an escape from facing the payment of the dowry.

The second chapter speaks about the content of the Mirza’s book “Ijazil Masih”, and shows that the content is hollow and petty, and that no sane person can say what was mentioned in this book; for example: that the age of the world is seven thousand years, and that the Quranic chapter ‘Al-Fatihah’ includes mention about the Mirza’s advent.

The third chapter talks about the language of the Mirza in this book, where there are dozens of grammatical errors, and there are weak expressions and poor language, and there are 71 expressions that are stolen from Al Hariri and Al Hamdhani.

The fourth chapter shows the lies of the Mirza after the publication of this book, and it shows how he escaped from confronting Sanuallah when he came to Qadian to meet him after the publication of the book.


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

See Wiki Qern

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

“In his words ‘like verdure putting out the pin points of its germination’, Isa has pointed to the people coming later to join the ranks of the companions of the Holy Prophet with their Imam quite clearly identified by the name ‘Ahmad’.” (Ejazul Masih, Chapter II, page 22-23)(As quoted in “Truth Prevails”, online english edition, see pages 70-71).
I‘jazul-Masih, pp. 66–67, Ruhani Khaza’in, vol. 18, pp. 68–69, See also the 2009 online english edition of Tadhkirah

“””(B) I was shown a cheering dream on Tuesday night when I had supplicated the Divine that He should make my commentary a miracle for the scholars and that none of them should have the power to compile the like of it, nor should they have the strength to write anything in competition with it. On that blessed night, my prayer found acceptance from the Presence of the Great One and my Lord cheered me saying:

[Arabic] He has been forbidden by the Forbidder from heaven.

Then I understood that the indication was that my opponents would not have the power to attempt it and that they would not be able to produce the like of it either in eloquence or in its qualities. This good news was given by Allah the Most Benevolent, during the last ten days of Ramadan.””””
“”””For this book I prayed that God in His Majesty make it a miracle for Muslim clergy that no writer is able to produce a comparable book, and no one is given the ability to write such a book. My prayer was accepted and God gave me the good news: “We will stop it from heaven” and then I concluded that this is a hint that enemy will be unable to produce a book like thereof. “””””(I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68)(See also “Hidden Treasures”).
“””””On that blessed night my prayer found acceptance from the Presence of the Great One and my Lord cheered me saying: He has been forbidden by the forbidder in heaven, Then I understood that the indication was that my opponents would not have the power to attempt it and that they would not be able to produce the like of it either in eloquence or in its qualities. This good news was given by Allah, the Most Benevolent, during the last ten days of Ramadan.””””(I‘jazul-Masih, p. 66, Ruhani Khaza’in, v. 18, p. 68)(See also “Hidden Treasures”).

(Ijazul-Masih, Ruhani Khazain, Vol. 18, pp. 71-73)

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

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

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

“This prophecy is absolute and he who was to descend from Allah the Almighty has already descended. The heavens and the earth bear testimony to him, but alas, you are the people who are ignorant of that testimony. And you shall remember me after a time has passed. However, fortunate is he who accepted [the claim of] the time and did not waste it in ignorance.””””””


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Who is Mirza Ghulam Murtaza (1791–1876)?

Mirza Ghulam Murtaza was a regular Sunni-Muslim and a heavy smoker, we are not sure if this was opium or tobacco. His father  was Mirza Ata Muhammad, and uncles lost all of their land to the Ramgharia Sikhs.  The entire Mirza family was thus forced into exile.  Then Ranjit Singh came to power, he thus confiscated  all the misl’s in the Punjab and gave it governmental ownership, except the Ahluwalia Misl, and this is where Mirza Ghulam Murtaza lived.  Mirza Ata Muhammad died in 1814, Mirza Ghulam Murtaza was allowed to bury him in Qadian.  Mirza Ghulam Murtaza was barely 22 years old and he entered the Sikh military, while still exiled from Qadian, he helped killed the Muslims in battle of Peshawar.  MGA tells us that his father awaited the arrival of the British monarchy like a very thirsty person looks forward to water” [RK, v. 15, p. 113; a little below the middle of the page]. What Mirza Ghulam Ahmad fails to tell us is that his father was fighting on the side of the Sikhs when they were fighting Sayyad Ahmad Baraylvee.  Murtaza eventually married Charagh Bibi in roughly 1830, the sister of Mirza Jami‘at Baig of Aima, a village in Hoshiarpur district, we are not sure if the Mirza family ever married into this family ever again, nevertheless, they had 3 children that lived, Murad Bibi (1830), Mirza Ghulam Qadir (1833) and MGA.  MGA was thus born in early 1840 in Qadian, whereas his cousins Imam ud Din, Nizam ud Din and his older brother Mirza Ghulam Qadir were not, (Ahmadiyya sources dispute this and claim that the Mirza moved back to Qadian as early as the 1820’s).  He was mentioned in some detail by Sir Lepel Griffin in The Punjab Chiefs, a survey of the Punjab’s aristocracy. Ghulam Murtaza was married to Chiragh Bibi and had three surviving children and was known to be a heavy smoker (see ROR of 1939 and ROR of 2009).  It is important to note that MGA incorrectly wrote the death of his father in a book published in 1909, Nuzul ul Masih, MGA and his team of ghost writers wrote 1875, instead of 1876.

He is barely 11-12 years old and is forced into exile with his 5 brothers and other extended family in Begowal, India.

His father, Mirza Ata Muhammad dies and his body is carried to Qadian for burial.  Murtaza and all of his brothers thus enter the Sikh military.

1819, the takeover of Kashmir
Ahmadiyya sources tell us that he was in the Sikh military.  We disagree however, he may have been in the Sikh military but he wasn’t living in Qadian.  

He was married to Chiragh Bibi (Lady of the Light), he had one daughter that lived and 2 sons that lived, Mirza Ghulam Qadir and Mirza Ghulam Ahmad (1840).  His entire family lived outside of Qadian at this time, however, Ahmadiyya sources from 1939 assert that the family moved back to Qadian in 1818.  However, this is disproved since we know that MGA’s older brother and older cousins weren’t born in Qadian.

Its unclear what the Mirza family was doing in this time frame.

Mirza Ghulam Qadir is born.

After the death of Ranjit Singh, Mirza Ghulam Murtaza along with his brothers, uncles and other extended family are allowed to move back to Qadian.  MGA even wrote the same in Kitab-Al-Barriya (See Page 9, Kitab al Barriyya, 1898).

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

Mirza Ghulam Ahmad is born.

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

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

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

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

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

This seems to be a time of great prosperity for the Mirza family.  MGA is between ages 9-17.  His father arranges for MGA to have tutors, who co-incidentally smoke opium.  MGA’s father was a “heavy smoker” also, hence, he probably didn’t care. (Adapted from The Review of Religions, April 1939, Vol. XXXVIII, No. 4).  

Mirza Ghulam Murtaza and his brothers, sons and nephews, except MGA served in the British military and helped kill the Sepoy mutineers.  MGA stays at home, most likely because of his broken right arm.  Mirza Sultan Ahmad is just an infant.  Mirza Ghulam Murtaza provided the British government with 50 horses and 50+ soldiers and thus were able to help the British at their most vulnerable time (see Dard page 19).

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

Mirza Sultan Ahmad is born.

Mirza Fazl Ahmad is born.

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

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

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

1865, MGA and Imam ud Din go to pickup their families pension money, the first payment
MGA and his cousin Imam ud Din go to Delhi to pickup their respective monies.  A 3rd cousin must have also went along to get his part of the pension.  MGA never returned how and squandered all the money.  Ahmadiyya sources blame MGA’s cousin, however, this is a blatant lie.  MGA was punished by his father by making MGA work in Sialkot and MGA was never able to see his mother again.

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

MGA’s mother dies and is buried.  MGA is finally allowed to return to Qadian.

For 5 years, there is nothing to report from Qadian.

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

Roughly 1876
He has the Masjid Aqsa built.  The piece of land on which it stands belonged at that time to the Sikhs, and he bought it at an auction at the very high bid of Rs. 700. He had made up his mind to buy it at any cost, as he wanted to make amends for the worldly pursuits in which he had spent his life. People taunted him for building such a big mosque while there were no worshippers for it. Little did they know that it was to be crowded with devotees, and that the sincerity with which it was built was to be reflected in the necessity to extend it again and again. He also tried to regain possession of the mosque which was converted into a temple; but the legal proceedings he instituted did not meet with any success.  The mosque is situated inside the compound of the family house of Mirza Ghulam Ahmad which now serves as the centre of the Ahmadiyya Muslim Community in India located close to the White Minaret and important offices of the community

1876-His death
He died in 1876, per Griffin and the 1890 edition of the Punjab Chiefs.  In Kitab ul Barriyya, MGA wrote that when his father died he was 34 or 35 years old, he also said that his father died at age 85, which is totally accurate per my timeline.  However, in 1909, “Nuzul ul Masih” was published and MGA said (RK 18, P 495) today is 10 august 1902 (RK 18, P 495) He says from today 28 years ago my father died. 1902-28= 1874 so mga´s Father died in 1874.  There seems to be an error here, we blame MGA.  MGA was terrible at math.

After his death
After the death of Mirza Ghulam Murtaza, his nephews took Mirza Ghulam Qadir and his MGA to court over the land that was given to Mirza Ghulam Murtaza.  Since he was given 1/5th separately.  MGA’s cousins won the case, thus, when Mirza Sultan Ahmad came into power (1883) he immediately transferred the land to his cousins (see Dard, page 69-70).  This would come to play out in the case of the wall in 1901.

MGA boasting about his father’s military service

  • “My father was a well-known landlord in this country and he enjoyed great eminence in the Government’s offices. He was a true devotee and well wisher of the British Government. In the mutiny of 1857 (the Muslim independence movement against colonialism is called ‘mutiny’ by Mirza), my father supplied fifty horses and riders to aid the British Government. For this favor to the Government, he was very popular among the officials.” (Izala-e-Auham, P. 58, footnote)
  • “The benevolent Government is aware of the fact that we are from among their servants, their sympathizers and well wishers. We have come to their aid with a firm mind in every hour of need. My father was held in close and high esteem by the Government; and our services to this Government held clear distinction. I do not think that the Government has forgotten these services of ours. My father, Mirza Ghulam Murtaza, son of Mirza Ata Muhammad Al-Qadian, was a great well wisher and friend of this government and enjoyed great respect from among them. Our loyalty has been proven beyond doubt. Rather our fidelity was proven among the people and became clear to the government officials. The Government may confirm this from the officers who came to this side and lived among us; so that they may tell what sort of life we lived, and how faithful we have been in serving their Government.” (Noor-ul-Haq, Roohany Khazaen, Vol. 8, P. 3637; Noor-ul-Haq, Vol. 1, P. 27-28)
  • “I come from a family which is out and out loyal to this government. My father, Mir Ghulam Murtaza, who was considered its well-wisher, used to be granted a chair in the Governor’s Darbar (cabinet) and has been mentioned by Mr. Griffin in his ‘History of the Princes of Punjab’. In 1857, he helped the British government beyond his means, that is he procured fifty (50) cavaliers and horses right during the time of the mutiny. He was considered by the government to be its loyal supporter and well-wisher. A number of testimonials of appreciation received by him from the officers have unfortunately been lost. Copies of three of them, however, which had been published a long time ago, are reproduced in the margin (in English). Then, after the death of my grandfather, my elder brother Mirza Ghulam Qadir remained occupied with service to the government and when the evil-doers encountered the forces of the British government on the highway of Tanmmun, he participated in the battle on the side of the British Government (under General Nicholson he killed several freedom fighters). At the time of the death of my father and brother, I was sitting in the sidelines; but, since then, I have been helping the British for seventeen years with my pen.” (Kitab-ul-Barriah, Roohany Khazaen, Vol. 13, P. 4, 5, 6, 7;  Shahadat-ul-Quran, Roohany Khazaen, Vol. 6, P. 385-387; Ishtihar Wajib al-Izhar, Sept. 20, 1897, P. 3-7; appended with Kitab-ul-Barriah)
  • “I am scion of a family which the English Government acknowledges to be faithful to it. British officers have also admitted that my father and my people are amongst those who served the Government in all sincerity and with heart and soul. I can not find the words to express my homage and gratitude to the beneficent Government on account of the peace and composure which we have found as subjects of the Government. For this reason, we – myself, my father and my brother – have girded up our loins that we will exhibit the favors and advantages of this Government, make obedience to it incumbent on the people and embed it in their hearts. (Tabligh-e-Risalat, Vol. 7, P. 8-9)

The urdu scans from Nuzul ul Masih and Kitab al Bariyya

Links and Related Essays

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


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A certain Miss Rose wrote letters to Mirza Ghulam Ahmad

My team continues to dig into older Ahmadiyya literature.  This specific story comes from Mufti Muhammad Sadiq‘s biography of MGA entitled “Zikr-e Habib“.  Also, it is important to remember that Mufti Muhammad Sadiq was one of the main ghost writers of MGA.

Summary of this situation
As reported by Mufti Muhammad sadiq (in picture) one of the sahabi of Ahmadiyya says in his book ” Zikray habib ” that One Lady (Miss rose ) use to write letters to Mirza Qadyani , which use to be translated by Mufti sadiq to Mirza Qadyani , That lady was famous as ” Miss Ghalbou ” in (Ahamdia) circle . Miss Rose then once send flowers to mirza Qadyani and Mirza said to mufti to ” secure these flowers ” . Then Mirza narrated the verse that sending of these flowers were in fact the completion of prophecy of ” yaaateeqa min kullay fujjin Ameeq” . Mufti says that ” These flowers are still saved with me ”


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