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“Raees e Qadiyan”–some quotes

Read this entry to get some background info on this classic book on Ahmadiyya.  Taken from here: on 10-19-17).

The quotes
—-“Mirza Saheb had announced that any non-Muslim who would write a reply to Braheen Ahmadiyya would be rewarded with Rs. 10,000. Pandit Lekhram wrote a reply by the name of Takzeeb Braheen. However this rebuttal was a shameless collection of slanders and abuse and I believe that since the humans have been born, no anti-God had abused Prophets and other people close to God in such a manner that Pandit Lekhram had penned in his book…. If one looks with fairness then it will be obvious that it was Mirza Ghulam Ahmad Saheb who provoked the said Pandit against Islam and Prophets of Islam and forcing him into writing such slander.” (Raees-e-Qadian p.1332-133 by Rafiq Dilawari).

—-“If writing a rebuttal of Braheen is ill-mannerism, then you are the first criminal, because according to Quran you had committed Kufr, you provoked us, because of which we wrote a reply. Had you not provoked us, then Permeshwar knows, that we had never thought of writings against religion of Islam. Thus if God forbid, divine punishment will descend then first its lightening will fall on your sitting room in Qadian. Then if self defense is a crime, then I too should be blamed.” (Weekly Satdharam Parcharak, Jallundher, dated 16th July 1897, mentioned in Raees-e-Qadian by Rafiq Dilawari p.133).

—-“I saw your letter published by Murtazai Press Lahore. In this letter you have been instructed by God to write that anyone belonging to other religion, despite staying with you for one year, does not observe any heavenly sign and does not become Muslim after satisfying himself, then you will pay Rs. 200 per month as penalty or damages. Therefore to discover the heavenly sign I am prepared to some to you on the condition that at the rate of Rs 200 per month deposit Rs 2400 in Government bank for safe keeping, and give an undertaking that if am not satisfied and do not embrace Islam after one year of your guidance and heavenly sign and miracles, then that Rs. 2400 would be handed over to me, and for a period of one year that amount will remain deposited in the government bank, you will not be entitled to take that money back. I accept to be your student for one year.” (Letter to Mirza Ghulam dated 3rd April 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.163). 

—-“In my published letter I have addressed those people who are respected scholars and famous leaders of their community, whose acceptance can affect a large group of people, but you are not a man of such position or status, and if I am mistaken in this opinion of mine and you are actually a leader of your community then very good, I do not want to bother you too much, just do this that all the members of five organizations, Arya Samaj Qadian, Arya Samaj Lahore, Arya Samaj Amritsar, Arya Samaj Ludhiana, Arya Samaj Peshawer, all of them should give an undertaking on oath stating that Pandit Lekhram who is our leader, if he is subdued in this matter and will observe some sign, then all of us will embrace Islam without delay. If you do compile and send me such an undertaking within two weeks, then you will be considered a common man, who is not worth addressing.” (Letter of Mirza Ghulam dated 17th April 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.163).

“That proverb fits on you: Teeth of Elephant, for showing different than for eating. And I thought that according to the contents of your letter you will be keep your promise, but I was wrong. Your statement that I should get the undertaking of members of five Arya Samaj (of five cities) proves that proverb correct that ‘a dodger have lots of excuses’. How can the members of five Arya Samaj be forced to embrace Islam by my subduing and accepting Islam? If suppose you become an Arya, your brother, relatives and other Muslims of Qadian will also embrace Arya religion? Never. Mirza Saheb! By meaningless claims lead to nothing but embarrassment. If after full investigations you embrace Arya religion, then it would be a good proof of the truthfulness of Arya religion. Similarly becoming a Muslim of a person like me will a glaring proof of the miracle of Religion of Islam. Since the fallacy of your claims of miracle have already been fully revealed to me through the Arya Samaj of Qadian, therefore I should not have really followed the saying ‘to test a tested person is foolishness’. However I would like to state this much that you are deliberately avoiding and dodging the issue.” (Letter to Mirza Ghulam dated 9th April 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.164).

“Rs 200 per month was fixed for people of high status. If I fix Rs 200 for all high and low status, then from where am I going to get this much amount? If you are earning this amount from some other place, then I have no objection. Prove it that you are a man of this status …. It is obligatory on you to come to Qadian to get rid of this evil thought and verify it.” (Letter of Mirza Ghulam dated 16th April 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.163).

“Mirza Saheb! The meaning of your first published was something else, letter of 7th April is saying something else and letter of 16th April is revealing something entirely different. God knows, why do you keep backing off from your statements. My last request is that if you are really truthful in your promise, and explorer of Truth, seeker of the guidance and have been appointed for the guidance of mankind, then deposit Rs 2400 at the rate of Rs 200 per month in Government bank and give an undertaking that if am not satisfied and do not embrace Islam after one year of your guidance and heavenly sign and miracles, then that Rs. 2400 would be handed over to me, and for a period of one year that amount will remain deposited in the government bank. If you are really appointed by the God Al-Mighty, then why do you refrain from giving such an undertaking and deposition of amount. When truth should not be scared and you have full faith in your miracles, then it is useless to evade it. If God has informed you and He has made this prophecy, and you, according to your own statement, have tested your prophecies on numerous occasions, then I will surely be incriminated, be subdued and become speechless. God has promised you and now you are evading fulfilling this promise.  Then how can it be accepted that there is no question of it being postponed, when you yourself do not have full faith on it. Claims of completion of altercation and to give advertisement to the effect that when the sun will rise from the west, then you will pay the amount, is casting a dark stain on an intelligent person like you. It is because of such flouting of promises by you that no Arya brother is willing to come to you. I am writing again and again that to test you miraculous power, I want to offer myself as a test and with an honest heart I accept being your student and stay in Qadian for one year. If this time as well you will evade this issue then further correspondence is useless.” (Letter of Mirza Ghulam dated 30th April 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.164).

“On the one hand this humble self will deposit Rs 2400, and on the other hand you will also deposit the same amount according to my wish on the shop of a muhajin (muhajin is a shop owner in villages who gives loans on interest), as a penalty of refusing to accept Islam, so that whoever is given victory by God, it would become a souvenir of his victory.” (Letter of Mirza Ghulam dated 17th July 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.163).

“The basis of our correspondence is that advertisement that you published from Mutazai Press Lahore and in which you had claimed in clear words that God has ordered you to invite people of other religions to Islam and whosoever stays with you in Qadian for one year and after seeing the heavenly sign and miracle does not embrace Islam, you will pay him damages at the rate of Rs 200 per month, an amount of Rs. 2400 for the whole year. Upon this I had requested you that I am prepared to stay with you for one year. Now you have forwarded a new condition… my dear! Why do you run away from your own publicized promises and why have you forsaken justice? Is this is the way of religious people and rightly guided persons? Now it is only fair that first you publish this advertisement that what you had publicized earlier, you are canceling it. When you had announced your miracle, you should have full belief that you will definitely perform the miracle and its impact would be right on the mark and he who witness it would surely embrace Islam. The literal meaning of miracle is to make everyone powerless. If the opponent does not become powerless and subdued then that cannot be a miracle. This shows that you yourself are in doubt about your miracle that this man (Lekhram) will not be subdued by your miracle. That is why now you are stating a new condition. Nevertheless, according to the principle ‘See the liar unto his home’, I am even prepared to accept this new condition, like you I will also deposit Rs 2400.” (Letter to Mirza Ghulam dated 20th July 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.168).

“Since I doubt your steadiness, therefore make clear what kind of heavenly sign are you going to perform…… also fix the date and time of exhibiting your miracle so that it can be advertised.” (Letter to Mirza Ghulam dated 20th July 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.168).

“I cannot make any condition on exhibiting miracle and neither can I show demanded miracle. I do not know what will appear. We are just an appointed servant. We do not know that what kind of sign God will exhibit.  We know and understand that sign is that thing which is beyond the power of human being. We claim only that God will definitely manifest such a sign for which humans are powerless, but the CONDITION is that to give an opinion of YES or NO regarding our miracle, such accepted judges be appointed from both sides who do not belong to the religion of both the parties.” (Letter of Mirza Ghulam, mentioned in Raees-e-Qadian by Rafiq Dilawari p.170).

“If you had wanted the opposite party also to deposit money, then you should have mentioned this condition in your first advertisement that like a gambler put your money against my money, so that later the conditions would not have to be changed and canceled. And if you had written clearly then even a person with low intelligence would not have paid attention to such gambling, let alone that I would have taken all the trouble of writing to you. The reason for not trusting your promises is your baseless boasting and baseless claims. ….  Truth is that you have made this boastfulness your source of earning. It was for these reasons that I had requested you to deposit the promised amount in advance. You were not right in thinking that because of your harsh conditions no one would like to remain imprisoned without chains in Qadian for one year among the peasants and ignorant people; and moreover that if no one responds then your claims would be accepted one-sidedly. But when I stood up to prove your claim wrong and because of above-mentioned reasons tried to get the promised compensation in advance, then against your advertisement you invented a new evasive tactic ……

By saying that ‘we are only an appointed servant’ and most of what you have written in the first two lines of your advertisement, it is very obvious that you are claiming prophethood, and by writing the respected name of Hazrat Eisa, you have expressed yourself to be equal to him. It wouldn’t be out of place to draw attention of Respected Muslim Scholars, because it is obvious like a sun on all special and common Muslims that Hazrat (Muhammad) is the Last Messenger. Thus why don’t they issue a religious edict on such a person, because internal enemies bring most destruction and a snake in the sleeve is more likely to be deadly. Your (Mirza’s) statement that I do not what kind of sign will God exhibit is most flimsy. The way you have been appointed for a very important service and a grand task, why have you not been informed about the secrets of your mission? And when you do not know what kind of sign will be exhibited then why did you publicize the claim of heavenly sign without God’s saying so? When the Bismillah of your inspiration is itself wrong, what are you going to achieve later? It is obvious that because of this ignorance, to appoint you to the Grand Status of a Prophet cannot be the working of God, the Knower of All Hidden Things. This is the blessing of some other person (satan). I had also requested you to show the signs that are beyond human power, we didn’t ask anything more. By you have evaded that as well. Now you have forsaken half portion of your claim, from ‘HEAVENLY SIGN’ you have retained only one half, the ‘SIGN’, and this second part that is SIGN, that also you have made it obscured, because you do not know how and what it is going to be. Thus your claim has been become totally false. At long last, you are exposed. After admitting all this, I do not know why do you make this condition that to give an opinion of YES or NO, judges should be appointed. It is true that when a case is being conducted, a doubtful matter is being presented, then you need judges. But since humans do not have knowledge of the hidden, they also shoot in the dark. If your miracle is also of such doubtful nature, then you better show such miracles to shepherds of goats and excuse us. Instead of seeing the miracles of your boasting, we prefer to stay quite.” (Letter to Mirza Ghulam dated 5th August 1885, mentioned in Raees-e-Qadian by Rafiq Dilawari p.171-172).

Mirza Ghulam was dumbfounded by the above, thought it wise to shut up in response. After three months Pandit wrote a post card of reminder. In reply, Mirza also sent a post card and wrote that Qadian is not far away, come and meet me, hopefully at this meeting conditions can be finalized. (Takzeeb Braheen-e-Ahmadiyya by Pandit Lekhram, mentioned in Raees-e-Qadian by Rafiq Dilawari p.171-172).

“During those days when Lekhram was determined to abuse Islam and at every sentence he used to utter abuse, in his excitement he also did this that to argue with me he came to Qadian and stayed for one month. I did not go to his village or district to debate with him, neither did I initiate correspondence with him. He himself came to me in Qadian with his beastly excitement, and all Hindus of this place are witness that he stayed for nearly 25 days in Qadian, and he could not stop himself even for a single day from extremely abusive and harsh language. In the market on the track used by Muslims, he used to hurl abuses at our Holy Prophet SAAW and used words to incite Muslims. Due to fear of disturbance of peace, I had instructed Muslims not to stand in the market at the time of his speeches and no one should try to face him. Therefore, despite the fact that every day he used to be ready to create disturbance in collaboration with some ruffians, but because of my repeated advises Muslims had suppressed their excitement. Several honorable Muslims came to me during those days complaining that this man (Pandit Lekhram) is openly slandering our Holy Prophet SAAW, and I saw that they were very agitated, then I advised them politely that he is a traveler, he has come for debate, be patient. By my repeated checking, they refrained from their agitation. And Lekhram had adopted this attitude that daily he used to come to my house and demand to see some sign or miracle, and extremely ridiculing sneering words used to come out of his mouth. Always he used to come in the morning or in the afternoon, used to slander Islam and Holy Prophet SAAW in various manners, and as the cruel Christian Padres had propagated, he used to say repeatedly that ‘your Prophet (SAAW) had not performed any miracles, neither any of His prophecies were fulfilled; just to glorify your religion Mullahs have filled the books with fake miracles’.” (Faryad-e-Dard by Mirza Ghulam p.A, mentioned in Raees-e-Qadian by Rafiq Dilawari p. 175-176).


Some excerpts from the classic book on Ahmadiyya: “Raees e Qadiyan”

The author of book is Molana Rafiq Dilawari and the name of the book is Raees e Qadiyan. It was published for the 2nd time in 1996. The first publication is not mentioned in this book.  He also writes that MGA’s father (in roughly 1835) was living hand to mouth in a state of poverty. Out of his weak financial position, MGA’s father had to work in nearby towns and in Kashmir. Later on, because of the business of Ahmadiyya, it was Mirza Qadiyani who changed the status of family from poverty to well being.  A friend of mine wrote the Summary and Explanation in the below.

Summary and Explanation

The author of book Raees e Qadiyan states amazing facts about The family lineage of Mirza in the light of his own claims.

He writes “that in the beginning Mirza used to introduce himself as
Muballigh e Islam and used to write Mirza before his name, meaning thereby he belongs to Mughal family. In 1897 he published his book Kitabul Barriyah and at page 134 he mentioned his lineage as Mughal Barlas and that his elders entered into Punjab from Samarkand. But to the height of stupidity, at margin of page 135 of same book he wrote that on the basis of Ilham that I received, my great grand fathers were of Persian origin.

Until 1900 Mirza stayed on the belief that he was from Persian origin contrary to the family traditions as he preferred his Ilham terming his family traditions as bundles of lies. Thus he writes in his book Arbaaeen 2 page 17 “my family traditions tell we are of Mughal lineage but now Allah swt through his revelations informed me that we are of Persia origin so we have to believe that although we don,t have any proof of family traditions otherwise”.

However Masih sb had a new somersault on this issue, when he published his Risala “AIK GHALTI KA IZALA” on 5th November 1901′ he wrote on page 16 of this book that “I am of Israelite and Fatimid origin” which means he was from the Lineage of Hazrat Ishaq a.s and Hazrat Ismail a.s simultaneously. Any way now Mirza sb became 4 in 1 i.e he was from Mughal , Persian, Israelite and Fatimid lineage.

But next year he changed his stance by claiming in his book Tohfa Golravia page 40 that his elders had entered Punjab from Chinese territories.Now mirza sb claimed to be from 5 casts simultaneously. But before his death in 1908 he once again stressed his stance of being from Chinese origin in his book Chashma Moarfat page 340 by stating that the prophesy of Mohayuddin Ibn e Arabi that Masih would be from Chinese origin . has been fulfilled in his person.


The author mentions how his father converted to Ahmadiyya

Who is Maulana Sanaullah Amritsari (1868–1948)?

Maulana Sanaullah Amritsari was an Ahl-e-Hadith (Wahabi) Muslim from British India, he was born into a family of Kashmiri descent.  He was born on June 12, 1868 and died on March 15, 1948 in Sarghoda, Pakistan.  He was a major opponent of Mirza Ghulam Ahmad and the early Ahmadiyya movement. Sanaullah Amritsari served as the general secretary of Markazi Jamiat Ahle Hadith Hind form 1906 to 1947.  He was also the editor of the “”Ahle Hadees”” magazine.  He moved to Pakistan at the Partition, losing his son in the process, and himself dying in SargodhaPunjab, Pakistan, in 1948, after suffering from a stroke.  Syed Muhammad Hussain Batalvi was also an Ahl-e-Hadith scholar who beefed with MGA uptil about 1902, Sanaullah seems to have stepped up for the Ahl-e-Hadith of India as they battled vs. Ahmadiyya.  In 1907, he refused to enter into a Mubahila challenge vs. MGA, instead, MGA prayed that if he was a false prophet, he would die in the lifetime of Sanaullah.  He had many debates and arguments with various Ahmadi leaders, he eventually wrote many books, the most famous book in terms of his battles with Ahmadiyya is Ilhamat-e-Mirza (1928)– a critical account of the ‘revelations’ of Mirza.  He was also the main editor and owner of a monthly magazine called, “Muraqqa-Qadiani” which lasted from 1907 until MGA died in May of 1908.
Its articles were compiled in the shape of book titled “Muraqqa Qadiani” published in 1917.

MGa writes in Izala Auham that a Muslim cannot have a Mubahila with another Muslim.  He contradicts himself a few months later.

MGA mentions Maulvi Sanaullah by name in the Appendix of Anjam e Athim.

MGA is ordered by the British Government to never do a Mubahila challenge ever again.

He published his famous commentary of the Quran called Tafseer Sanai.  MGA quoted this book in 1902, as MGA called Abu Hurairah as stupid, since this commentary quotes a hadith from Sahih Bukhari wherein Abu Hurairah proved that 4:159 meant that Esa (As) hadn’t died yet.  He gets into a debate vs. some Ahmadi’s.  MGA mentions all of this in his book, Ijaz i Ahmadi.  This debate was to be held on October 29, 30, 1902. Syed Muhammad Sarwar Shah and Maulavi Abdullah Kashmiri were to represent the Ahmadis at the debate, and Maulavi Sanaullah the other party. The debate was held in the open under a banyan tree. There were only three Ahmadis at the debate and over 600 non-Ahmadis were present. Maulavi Sanaullah
Amritsari fanned the feelings of the villagers by asserting that the Ahmadis were afraid of debates.  When the terms were being settled Maulavi Sanaullah insisted that nobody should speak for more than 20 minutes despite the protest by Syed Sarwar Shah that the time fixed (20 minutes) was woefully inadequate.

Maulvi Sanullah visits Qadian.  He writes:

‘Bismillah Al-Rehman Al-Raheem. To Janab Mirza Ghulam Ahmad Saheb, Raees-e-Qadian.
This humble self, according to your invitation mentioned in Aijaz-e-Ahmadi pp. 11-13, I am presently here in Qadian. Until now, Ramadhan prevented me from accepting your invitation, otherwise I would not have delayed it. I swear upon God that I do not have any personal grievance or animosity against you. Since according to you, you are appointed on such a high position which is for the guidance of all humanity in general and for sincere persons like me especially, therefore I firmly hope that you will not spare any effort to make me understand, and as promised, you will give me permission that I will express in front of people my thoughts about your prophecies. Once again I remind you of my sincerity and the trouble that I have taken to travel all the way, and by virtue of the grand position, please give me a chance.’ …. from Abu al-Wafa Sanaullah. dated 10th January 1903.’ (Tareekh-e-Mirza by Maulana Sanaullah Amratsari p. 61).

Mirza was stunned. He never thought in his wildest dreams that Molvi Sanaullah Saheb would ever come to Qadian. He replied, trying to avoid facing him. He wrote:

“””I have promised God that I would never debate with those people (opponents). Thus that way which is quite far away from debates is that to clear this stage you will have to promise that you will not go out of the ‘Minhaj-e-Nabuwwat – way of the prophethood’ ……. 2nd condition is that you will not be allowed to speak at all. You will only give a written objection, one line or two lines, that this is your objection. Then in the gathering, a detailed reply would be given. For objection, there is no need to write in detail, just a line or two is enough. 3rd condition is that you would raise only ONE objection per day. Since you have not informed us of your coming, rather you have sneaked in like a thief, because of lack of free time and work of printing the book, we cannot spend more than three hours. Remember that this will never be allowed that you give a long lecture like a sermon in front of public, instead you will have to absolutely keep your mouth shut, as deaf and dumb, so that the talk does not turn into a debate. First you will ask only regarding one prophecy. For three hours I can give its reply, and at each you will be cautioned that even if now you are not satisfied then write it down. It would not be your task to let (people) hear your objection. We will read ourselves, but it should not be more than two or three lines. This way, you will not suffer, since you have come to clear your doubts, this way is excellent to remove doubts. I will announce to the people that regarding this prophecy, such and such doubt has come into the heart of Molvi Saheb, and this is its reply. This way all the doubts will be cleared. But if you want that like a debate you are allowed to talk, then this will never happen. (Mirza repeated the same conditions at least two more times in the next paragraph) …. From my side, I swear upon God, that I would not go out of this, and will not hear anything, you will not dare to utter a single word from your mouth. And I bind you also with the swear of God, that if you have come with a true heart, then be bound to it and do not spend your life in creating trouble and disturbance. And whosoever among the two of us, breaks this oath, then God’s curse be on him, and may God will that he sees the fruit of this curse in his life. Ameen….. by the pen of Mirza  Ghulam Ahmad by his own hand”””” (Tareekh-e-Mirza pp.62-64). 

One would have thought that Molvi Sanaullah would have given up after reading such absurd conditions where he is not even allowed to say a single word. But Allah had given him long patience. He wrote back to Mirza Saheb:

“”””I received your long letter. Alas! what is the expectations of the whole country, same thing has happened. Respected Sir! When I have come according to your invitation mentioned in Aijaz-e-Ahmadi, and in clear words I have given reference of the same pages, then such long talk from you …. me dear Sir, it is so sad that on the one hand you invite me to come to do research, that I prove your prophecies wrong to get the cash reward Rs. 100 for each, and then in your letter you are binding me to write just one or two lines whereas for your self you propose to have three hours!!!

Is this the way of research that I write one or two lines and you make a speech for three hours? This shows clearly that you are now regretting having invited me, and is denying your own invitation, and refraining from research, for which you had invited me on page 23. Dear Sir! Did you invite me to your house write these two lines only? I could have done better sitting in Amratsir, and am doing it already. But remembering the troubles of my journey, I do not want to go empty handed, therefore I accept your injustice as well and will write only two three lines, and you can no doubt speak for three hours. However I would request this much alteration that I would read my two three lines to the audience, and after every hour of your speech, I would express my thoughts about your speech for 5 minutes, maximum 10 minutes. Since you do not like public audience, therefore the gathering from sides would be limited to 25 persons. You akin my coming without informing you to be like a thief! Is this how you greet your guests? There was no condition that you have to be informed in advance. Moreover, you would have received the news from heavens. Whatever speech you are going to make, kindly give it to me then, and proceedings will start from today. After I receive your reply, I will send you my brief question. As far as the talk about cursing is concern, it is the same which is mentioned in hadith…. from Sanaullah dated 11th January 1903″””” (Tareekh-e-Mirza p.65) (Hadith about Curse: If the person who has been cursed, does not deserve the curse, then it returns to the one who has cursed).

Mirza Ghulam A Qadiani did not reply to this letter, instead instructed his disciple Mohammed Ahsan Amrohi to write the reply:

“”””Molvi Sanaullah Saheb, your letter was read to Hazrat-e-Aqdas, Imam-uz-Zaman, Maseeh Mowood … since its contents were purely racist and hateful, which is far away from seeking the truth, therefore this reply is enough from Hazrat-e-Aqdas (Mirza) that you do not want to investigate the truth … Hazrat has sworn that he would not enter into any debate with his opponents, how can an appointee of Allah go against his promise of God?… therefore your proposals are absolutely not acceptable…. From Mohammed Ahsan by order of Hazrat Imam-uz-Zaman dated 11th January 1903″””” (Tareekh-e-Mirza p.66).

MGA claims that Maulvi Thana’ullah was present at the famous Karam Din case (see Haqiqatul Wahy, online english edition).

Maulvi Sanaullah seems to have been challenging Ahmadi’s to a debate, quotes the AhleHadees newspaper as saying:

“”””Mirza’is! If you are truthful then come; and bring your people with you. The same Eid-Gah is ready where you did a mubahala with Sufi Abdul Haq Ghaznavi and were faced with heavenly disgrace And bring the man who has invited me for a Mubahalah in his book Anjam-e-Atham”””” (Ahl-e-Hadith, 29 March 1907 Page 10).

1907–April 4th
He responds to MGA’s request for a Mubahila.  He refuses to enter into a Mubahila with MGA.

1907–April 14th
“””“I give the good news to Maulvi Sanaullah that Mirza Sahib has accepted his challenge of Mubahalah. Undoubtedly(you) swear that this man  (i.e Mirza Sahib) is false in his claim and then openly state that if I am false in this claim then “May the curse of Allah be upon those who lie”. The verse of the Holy Qur’an upon which the foundation of Mubahalah is set only states that both parties should say, “May the curse of Allah be upon those who lie”””” (Badr, 14 April 1907).  

1907–April 15th
MGA publishes his famous announcement vs. Sanaullah, entitled, “The Final Judgement with Sanaullah”.  In this announcement MGA prays to his God that he should die within the lifetime of Sanaulah, if he (MGA) is indeed a liar and a false prophet.

1907–April 19th
“”“I did not invite you to a Mubahalah, I only expressed my intent to make a sworn statement. However, you call this a Mubahalah, whereas a Mubahalah is when both parties swear against each other. I have only agreed to take an oath not to engage in a Mubahalah. A sworn statement is something else and a Mubahalah is something else”””(Ahl-e-Hadith 19 April 1907).

1907–April 26th
Maulvi Sanaullah published MGA’s prayer in his newspaper (the Ahl e Hadees) to God that he should die within the lifetime of Maulvi Sanaullah if he (MGA) is indeed a false prophet.  He also wrote:

“”””Your writing is not acceptable to me and neither can any sane person accept it.”””
(Akhbar Ahli Hadees, Amratsar, 26th April, 1907).


“””In case I die, what argument is my death going to resolve for other people?”””
(Akhbar Ahli Hadees, Amratsar, 26th April, 1907, p. 5).

See also—The Review of Religions, February 1992

1907–May 15th
Haqiqatul Wahy is published by MGA.  Maulvi Sanaullah’s name is mentioned 9 times, however, it is spelled as Thana’ullah.  MGA connects Saadullah with Sanaullah, it seems that the two knew each other.  Saadullah died in February of 1907.

In terms of a Mubahila Challenge, Maulvi Sanaullah wrote: 
(Moraqqai Qadiani, August 1907)

“””The Holy Prophet Muhammad, on whom be peace, in spite of being a true prophet, passed away before Maseelma Kazzab. Maseelma in spite of being a liar died after the true person but because he finally died in disappointment and frustration, therefore, there is no doubt in the authenticity of the prayer.”””

1908–May 26th
MGA dies in Lahore of cholera.

In his magazine, “Murraqqa Qadiani”, he states:

“””The Krishan of Qadian published an announcement of Mubahalah on 15 April 1907″””(Muraqqa-e-Qadiani, June 1908, Page 18).  

Maulvi Sanaullah is mentioned in the Ahmadi newspaper Al-Hakam, as he argued that MGA’s prophethood only lasted 6 1/2 years, since it started in 1901.

Maulvi Sanaullah has a debate with top Ahmadi’s in Rampur.  Mufti Muhammad Sadiq and Maulvi Ahsan Amrohi were there representing Ahmadi’s.

1911, roughly April or May
Maulvi Sanaullah comments on Mirza Basheer ud Din’s famous essay wherein the Mirza calls all Muslims as Kafirs (see Truth about the Split).

Muraqqaʻ-i Qadiani (The Qadiani Mosaic), 1917, 64 pages is published.

He debated Ahmadi’s in Kartarpur, British-India.

“Shahadat-e-Mirza” is published, Maulvi Sanaullah also published a 6-month challenge to all Ahmadi’s to respond.  Tarikh-i Mirza (History of Mirza), 1923, 64 pages is also published.

In a 3-day conference held in Qadian on April 1-3, 1924, by non-Ahmadis, Maulavi Sanaullah boasted about his challenge and his books and claimed that no one had written a rebuttal (See Hidden Treasures).  Jalal-ud-Din Shams when writing the introduction of Hudur’s book says:  I came to know in December 1923 about the existence of this book, and when I came to Qadian I inquired whether anyone had received a copy of this book. As no one knew about it, I had to trace this book and wrote a strong rebuttal that appeared in the issue of April 1924 of the Review of Religions. Qadi Muhammed Zahooruddin Akmal, the editor of Review of Religions, in an introductory remarks to the rebuttal, said that he received the manuscript on January 31, 1924.  The daily al-Fadl in its issue of April 8, 1924, carried the news that a copy of the issue containing the rebuttal of the book was sent to Maulavi Sanaullah under registered cover.

Nikat-i Mirza, 1926, 40 pages is published.

ʻAqaʼid-i Mirza (Beliefs of Mirza), 1928, 8 pages is published.  “ilhamat-e-Mirza” is also published.

The Lahori -Ahamdi’s would often send Maulana Abdul Haq Vidyarthi, while that local organisation would also have obtained the services of Maulana Sanaullah.  So Maulana Sanaullah was on the same platform and in the same team representing Muslims with a well known Lahori Ahmadi scholar (who had taken the bai`at at the hands of the Promised Messiah in 1907)!  As an example, we have a booklet entitled Munazira, published by the Anjuman Nusrat-ul-Islam of Hyderabad, Sind (an orthodox Muslim body), being the account of a debate between the Arya Samaj and Muslim representatives in January 1929.

Here is the link. (Opens in new window)

On the first day, Maulana Sanaullah appeared against a Pandit (see p. 14). On the second day, Maulana Abdul Haq Vidyarthi appeared against another pandit (see p. 24). The speeches of all the representatives are reproduced.

Maulana Abdul Haq Vidyarthi told us (including me) many anecdotes about Sanaullah’s replies at the debates which were sometimes silly. For example, an Arya asked “Can Allah create another God like Him if He is all-powerful?”, implying of course that there would then be two Gods. Sanaullah replied: Yes, Allah can create another God like Him, but the created God will say ‘I am not the real God’, so there would still be only one God. Maulana Abdul Haq said to us: I knew what a blistering reply the Arya would give to this foolish response, and so he did. The Arya said: This means that either the first God is wrong because he didn’t manage to create a God like him, or the created God is wrong because he is saying I am not a real God! So there is a conflict between the two Gods, one saying “I have created a God like Me”, and the other saying “No, I am not the real God”!

Once Maulana Abdul Haq Vidyarthi published a challenge addressing Sanaullah and saying: You said in a gathering in my presence: “I (Sanaullah) have made a lot of money by opposing Mirza”. Can you deny saying this?

Maulvi Sanaullah had many public debates with an Ahmadi-Mullah named Maulana Abul ‘Ata Jallundhari.  Maulana Abul ‘Ata Jallundhari was born in district Jallundhar in 1904. At the age of eleven his father brought him to Qadian for studies, where he completed his Honours in Arabic with distinction.  For five years he served as the Missionary In-charge for Palestine, and acquired great proficiency in Arabic. He started al-Bushra magazine in 1933 and also started the magazine al- Furqan. He wrote numerous books in Urdu and Arabic.  He served as the Principal of Jami‘ah Ahmadiyyah and Jami‘atul- Mubashshirin from 1944 to 1958. He was also one of the members of the delegations of the Ahmadiyyah Muslim Jama‘at in 1953 and 1974 to the Government of Pakistan. He also served as a member of the Ifta’ [Jurisprudence] Committee for many years until his death.  He is one of the three members of the Ahmadiyyah Muslim Jama‘at who have been given the title, “Khalid-e-Ahmadiyyat” by Hadrat Musleh-e-Mau‘udra.(See Nubuwwat and Khilafat, 1966).

ʻAjaʼibat Mirza risālah “ʻIlm-i Kalam-i Mirza” ka doosra hissa (The Oddities of the booklet ‘Writings of Mirza as Literature’, part two), 1933, 25 pages is published.

What seems to be his final comments on Ahmadiyya were given in the Ahl-e-Hadees newspaper of 1944.  The British had just won WW-2 and the idea of a Muslim state was always in the press.


“In August 1947, Amritsar was the scene of a mini-doomsday. The death-afflicting storm of rioting completely enfolded the residence of Maulana, and even though he succeeded in evacuating himself and his family out into safety, his only youthful son Ataullah was cruelly slaughtered under his very eyes and the horror of that grief minced his heart into pieces.”  (Al Aitzan June, 15 1962 page 10).  


And also:


Maulvi Abdul Majid Sohdarvi, biographer of Maulvi Sanaullah, writes: “The moment he left his house, vagabonds and looters who were waiting for the opportunity swept in and took everything, including all the household items, cash and jewelry. After looting and robbing, they put the house on fire. That was, however, not the end of it; the looters also put on fire and turned to ashes Maulana’s most precious and valuable collection of books which included some very rare publications worth thousands of rupees and which he had brought together after great pains and expense. The loss of these books was no less distressing to Maulana than the loss of his only son. Those books were the most valuable estate of his life and some of them were so rare that it was not only difficult but impossible to replace them” … “This violent grief remained with Maulana until his death and, in fact, these two tragic incidents were the major cause of his sudden death. The sudden loss of his only son and the burning of his most precious collection of books, and the affliction of both of these misfortunes over a short while claimed his life (Seerati Sanai, Maqbool Aam Press, Lahore).

Links and Related Essays

Tafser Sanai BY:Moulana Sanaullah Amratsari تفسیر ثنائی از مولانا ثناء اللہ امرتسری

Maulana Sanaullah of Amritsar


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  1.  “Markazi Jamiat Ahle Hadees Hind”Archived from the original on 2017-10-12.
  2. ^ “Biography of Shaykh Al-Islam Thanaullah Amritsari”
  3. ^ “Sanaullah Amritsari – wiki”wiki.qern.orgArchived from the original on 2016-10-02.
  4. ^ “Tafseer Sanai (By Molana Sana ullah Amritsary) — Australian Islamic Library”AUSTRALIAN ISLAMIC LIBRARYArchived from the original on 2016-09-30.
  5. ^ Faz̤lurraḥmān bin Muḥammad. (11 February 1988). “Hazrat Maulana Sanaullah Amritsari”Archived from the original on 11 February 2018 – via Hathi Trust.
  6. ^ Qureshi, Aqeel (25 April 2016). “Seerat sanai(Hazrat Molana Sanaullah Amritsari RA) ~ Siqarah Public Library islam pora jabber”Archived from the original on 19 October 2016.

Mirza Ghulam Ahmad married off his daughter when she was barely 11-12 years old

Mirza Ghulam Ahmad had 2 daughters that made it to adulthood and procreated further.  They are Mubarika Begum (born 1896, died on May 23rd, 1977) and Amtul Hafiz (born 25th January 1904, died ).  MGA was known to marry off his children before reaching the age of 12.  To our memory, none of MGA’s children made it past that age.  MGA was already receiving fake revelations to the effect that he should marry off his eldest daughter (Mubarika) to Nawab Muhammad Ali Khan, who was a rich aristocrat from the Malerkotla state.  Mubarika was only 10 years when she married a man of 40 years, and her new husband already had another wife, hence, MGA’s daughter became a 2nd wife to a much older man.  Muhammad Ali Khan lived exclusively within MGA’s home every time he came to Qadian.  He built a separate house in Qadian after his marriage however, it was connected to the new Nur-Masjid, which was named after Noorudin, and was right next to the Talim-ul-Islam High School, which seems to be 50-100 yards from the house of MGA.  In 1910 Nooruddin was at the house of Nawab Muhammad Ali Khan and was returning to the home of MGA, he fell off of his pony and was dragged mercilessly, he almost died and had to have a leg amputated.  Further, Nooruddin seemed to continue to live with MGA’s family until early 1914, wherein he moved out, he thus moved into this new house.  He also had him (Nawab Muhammad Ali Khan) as the executor of his (noorudin’s) will.  Noorudin thus died in the Nawab’s house and his will was read out by the Nawab (see page 334).  They then elected Mirza Basheer-uddin Mahmud Ahmad in a make-shift election.

MGA hints via a revelation that his daughter will eventually become a Nawab.  Nawab Muhammad Ali Khan was living in MGA’s house in those days.  (See, the 2009 online edition of Tadhkirah and also [al-Hakam, vol. 5, no. 44, November 30, 1901, p. 3])[Amin of Bashir Ahmad, Sharif Ahmad and Mubarakah Begum,
November 27, 1901, al-Hakam, vol. 5, no. 45, December 10, 1901, pp. 3–4]

MGA’s letters with Nawab Muhammad Ali Khan

(Maktoobat e Ahmad Volume 2 Page No.97.-98) 
Note:- Non relevant portion of letter is omitted.

My dear Nawab sb Assalam o alaikum wrwb, 

Yesterday, I heard that you have asked the hand of my daughter Mubaraka for marriage. However, there are two problems in this matter. No. 1. she has just completed 11 years of her age. No.2, She is weak by birth and permanently suffering from cough and cold.She is not fit for marriage. In case If she is married, she would die.

(Letter dated 20 December, 1907.)

Next Letter of MGA to Nawab Muhammad Ali Khan dated 12th February 1908.

My dear Nawab sb,

I have given serious thought to your marriage proposal with my dearest daughter Mubaraka and God has put it in my heart that I won,t have any issue to accept your proposal subject to certain conditions and hope that you would not hesitate to accept these conditions.

First Condition is that you will pay amount equal to two years of your whole property income that would be Rs.50,000/- as dower. (Meher).

You would sign an affidavit in writing as per Shariah, to affirm this.

Whatever the conditions are, these are not beyond your status secondly these have been put in my heart by Allah. The reason for placing such conditions is not that I have some kind of mistrust about you but it is based on the fact that no body knows of life and death and as per your family traditions your women are deprived of the inheritance.

There is no harm if such an arrangement is made to support a woman financially in case if her husband is dead. May Allah bless long life to your sons but they would only pursue their own desires after you. Therefore, this decision of HAQ MEHER(dower) is categorical and final.

This is the right of women which has been fixed by Allah for helpless women. So that in case if your age is not long enough and she remains alive after you, she can live peacefully and protect herself from the bad behaviour of relatives.

This is the condition which is definite and I would not even give you the time to give it second thought. This is my un changeable decision, if you agree to and fulfil this I would fix the NIKAH to be held on Monday and girl would be sent to you after a year. There can be no amendment in the conditions as laid down by me. I have asked my dear Syed Ismail , who is here on leave, to stay few days more. However, in case if you refuse he will proceed to resume his service tomorrow.

Mirza Ghulam Ahmad.

What happened next?
Nawab sb agreed to the harsh conditions as laid down by MGAQ and the 11 year old Mubaraka was married to 50 years old Nawab sb and she was dropped off at Nawab’s home in one year by Nusrat Jehan.

SCANS of these letters

Image may contain: text
Image may contain: text

On 17 Feb 1908, Ahmadiyya sources announce the Nikkah of MGA’s eldest surviving daughter with the Nawab.  However, she doesn’t seem to have went to live with the Nawab quite yet.  

Nawab Muhammad Ali Khan and Nawab Mubaraka Begum’s children
They seem to have had children immediately after the Nikah of 1908.  Ahmadiyya sources tell us that on 14th March, 1909, when she had just turned 12 years old, she was dropped off by her mother at the newly built house of Nawab Muhammad Ali Khan in Qadian (see Amma Jan, online english edition, page 107).  Later on, they also lived together in Malerkotla.

1.  Eldest Daughter—Syeda Mansoora Begum, she married Mirza Nasir Ahmad, she was born on 27 Sept 1911 (according to hayat e nasir).  She married at the age of 23, on August 5th 1934, she died on 3rd December 1981.

2.  Muhammad Ahmad Khan, born in 1910, he was the father of Captain Mahmood Ahmad Khan (Chief Pilot of Pakistan International Airlines PIA).

3.  Masud Ahmad Khan was born in 1913.

4.  Mahmooda Begum, her DOB is unknown, she was married to her first cousin, Dr. Mirza Munawar Ahmad in 1940.

MGA’s family married off his other daughter at age 11
MGA had already died in 1908.  His wife and other people must have arranged for the marriage of Amtul Hafiz (also spelled Amatul Hafeez) (the other daughter of MGA) to the other son of Nawab Muhammad Ali Khan (his son from a previous marriage), his name was Nawab Abdullah Khan.  The marriage was announced on June 7th, 1915 by Maulvi Ghulam Rasul Rajeki and announced in the Al-Hakam, it was also mentioned by MGA’e enemy, Maulvi Sanullah in his newspaper entitled, “Muraqa Qadiani”.  It is unclear when she moved in and lived with this older man.

Amatul Hafeez and Nawab Abdullah Khan’s children
1—-Daughter—-Sahibzadi Qudsiyah Begum Sahiba, she was married to Mirza Majeed Ahmad, who was a first cousin, they  were marred in 1950.  Their eldest daughter is Nusrat Jehan who is the wife of Mirza Naseer Ahmad Tariq, grandson of Mirza Bashir Ahmad.  They have a son, Mirza Mahmood Ahmad, and another daughter named Durre Sameen, who is the daughter in law of Mir Mahmood Ahmad Sahib. Then there is another son named Mirza Ghulam Qadir Sahib Shaheed who was married to Amatun Nasir Sahiba, daughter of Mir Daud Sahib. He also has a fifth child, a daughter named Faiza Sahiba who is married to Syed Mudassar Ahmad Sahib, who is also a life-devotee.

Did they move to Pakistan in 1947?
They seem to have both moved to Rabwah, Pakistan in 1948.

English Translation of Monthly “Muraqa Qadiani” 1908

Muraqa Qadiani was a Monthly Magazine started by Abul Wafa Sana Ullah Amritsari.

At the time of Mirza Ghulam Ahmad, the communication and recording of the information was through printed daily newspapers, Ishtiharat, booklets and magazines weekly and monthly, (Mirza Ghulam used the printed media to his best advantage). The same rule applied to Muslim scholars, who replied via the same method. Muslims owned many newspapers and weekly and monthly magazines too and they printed news about Qadian, Mirza Ghulam and his newly started religion, qadianism.

Here is a piece of news printed by Sana Ullah Amritsari, at the occasion of the marriage of Mirza Ghulam first daughter Amtul Hafeez.

Muraqa Qadiani April 1908 Sana Ullah Amratsari printed a piece of information which has just happened, he prints “ Krishan Jee (Mirza Ghulam (as he claimed to be krishana for Hindus) has just got his daughter Nikah done at the age of 11 years to Mian Muhammad Ali Khan, mahajar at qadian, raees of Mahler Kotla, huq mehr agreed at 56 thousand rupees. Jamaat Qadiani is very happy with this connection (Mahler Kotla family) but we are not only concerned with the health of this girl but also her life”.

The scan of the Monthly “Muraqa Qadiani” 1908
Monthly Magazine Muraqa Qadiani April 1908

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1-7 June

Sahibzada Mirza Majeed Ahmad Sahib

Some Notable Personalities


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Before Braheen-e-Ahmadiyya, Mirza Ghulam Ahmad took a loan from a Hindu on interest

As we continue to dig into the life of MGA before Braheen-e-Ahmadiyya we see a pattern that has developed, i.e., that MGA was a good-for-nothing-lazy-punjabee-fraudster.  In this specific instance, we have found information which proves that MGA never had property valued at 10,000 rupees in 1879.  In fact, in those days, MGA’s brother was ruling the family dynasty, and MGA’s eldest son (Mirza Sultan Ahmad) had already been chosen to take over the family management of Qadian as soon as MGA’s brother died.  So…when MGA claimed that he would give a reward worth 10,000 rupees if anyone could refute his book, it was all hogwash.  It was all a lie.  In fact, Dard did cover up job and added the idea that MGA had property worth 10,000 in 1879 (see Life of Ahmad by Dard, page 91).  Most of this correspondance was recorded by MGA in his book Shahn-e-Haq (1887).

MGA was penniless in 1884
Even after getting money sent to him by many rich Muslims, by 1884, MGA was broke (see Dard, “Life of Ahmad”, page 134).  He had no money, he relied on his friends to send him money.  In Qadian however, MGA had no bills to pay, all he needed was money for food and transportation.

The income tax case of 1898 proves that MGA was broke in 1884

Also see “Life of Ahmad”, Dard, page 595.  By 1898, MGA was claiming that his annual income was 7200 rupees, of which roughly 70% came from MGA’s followers.  MGA claimed to own some land, but not very much, he didn’t list his own house as property in the case, nor did he list any of his properties in Qadian.

Additional info
In Maktoobate Ahmadiyya page 36, Vol-5, Number 3 there is a letter that Mirza wrote to Munshi Rustam Ali on 9th May, 1887, that he wanted to set up a printing press at Qadian which will cost Rs. 1500/- So He shall be thankful, if loan of Rs.400. Is given to him. He says That he will arrange balance Rs. 800 or 900/. from some other place.
It proves that either Mirza was a penny less even in 1887 or he wanted to mint money from simple fellows.

Summary of the situation

When Mirza Qadiani published Ishtihar with challenge if somebody publishes satisfactory answers to his book Baraheen e Ahmadiayya he would pay a reward of Rs. 10,000/-, Pandit Lekhram said in his book Takzib e Baraheen e Ahmadiyya that announcement of cash reward of Rs10,000/- by Mirza Qadiani, was only a lie and deceit because Mirza Qadiani,s total moveable and immoveable property was not worth Rs.10,000/- at that time because all men and women Hindus, Muslims and Sikhs knew the state of insolvency and indebtedness of Mirza Qadiani.

This can also be judged from the fact that after marriage with Nusrat Jehan, Mirza remained a permanent guest of his father in law. Mir Nasir Nawab was a Draught man at Canal Irrigation Department. Wherever he was transferred and moved, he found Mirza there as an uninvited guest. Mirza spent many years at Ludhiana and Ambala Cantonment, breaking the breads at his fathers in law,s house.

In those days Mirza obtained a loan on interest from a Hindu Mahajin (a money lender) of Ambala Cantonment. After publishing and country vide sale of Baraheen e Ahmadiyya Mirza Qadiani got financially eased out a bit, he wrote two letters to this Hindu Mahajin to get his loan settled, calculate and receive the amount payable by him.

But unfortunately for him, his letters reached to the hands of Hindu Ariyas of Qadian. These ariyas, just to show the world that Mirza took loan on interest whereas usury is not allowed in Islam, published these two letters. Mirza Qadiani wrote these letters to Bishan Singh Ambalvi. The publication of these two letters, infuriated Mirza Qadiani.

Clarifying his position, in his Book Shahna e Haq page 37- 39, Mirza Qadiani writes:-

“ in this objection the factual position is only that I have wrote to a Hindu shopkeeper to settle my old accounts which was long pending and receive money and return the loan security. Although I don,t exactly remember the text yet I think somewhere i had requested him not to disclose that he has been called for the settlement of loan. So that our enemy may not do false propaganda. Yet Ariyas with few bad character peoples of Qadiani stole these letters which is a theft and a cognizable offence under the criminal laws. Actually these evil minded, tried to steal some money from the cash box of Bishan Singh in his absence and got hold of these two letters. After which these criminals in collusion with each others published these letters just for the defamation of us. Lala Bishan Singh being a gentle man did not bring the case to the court as these were business letters, publishing of which is a cognizable offence. So in my opinion a suit should be filed against this theft”.

(Quoted by Rafiq Dilawari in his book Raees e Qadian).

The scans


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MGA lost the debate with MOLVI MUHAMMAD BASHIR BHOPALI (1891)

MGA and his team only did written debates, this was how MGA got help from his team of ghost writers and debaters.  In today’s research, we have uncovered new data in terms of the debate that MGA lost in 1891, and at his own house in Qadian.  Dard mentions this incident on page 297-299.   Maulvi Muhammad Bashir Bhopali mentioned 4:159 as a main argument that Esa (As) was still alive.

The story


In October 1891 When Mirza was in Dehli and had recently escaped from the debate with Molvi Nazir Hussain in the Jamia Masjid Dehli, Molvi Muhammad Bashir Bhopali who was a high ranking Scholar and one of the disciples of Molvi Nazir, challenged Mirza Ghulam Qadiani for a debate.

Mirza Bashir Ahmad MA son of Mirza Qadiani in his book Seeratul Mahdi Volume 2 at page No 90-91 giving the accounts of this debate, writes:- “after 3 or 4 days of Jamia Masjid incident, Hazrat Masi e Moud had a debate with Molvi Muhammad Bashir Bhopali at his house (the house that MGA was staying at in Delhi). It was decided that both parties would exchange 5 papers of arguments and answers with each others but when Hazrat Masih e Moud saw that Same old arguments which were refuted earlier, were being repeated by Molvi Muhammad Bashir and no new argument is being advanced from the opponent, he ended the debate on 3 papers. Hazrat Masih e Moud did not care the humiliation and mockery of the opponents. This debate has been published with the title of Al Haq Dehli. Readers can see Hazrat sb ended the debate when Molvi sb had exhausted all his arguments and he was only doing repetition.”

See here also:


On the contrary, the actual detailed accounts of this debate has been published in the contemporary Magazines , Al Haq Assarih and Tarikh e Mirza pages 42-44. This has been compiled by Muhammad Rafiq Dilawari, author of Book Raees e Qadian, pages 341-344. Author RQ says that some body sent the Ishtihar dated 6 October 1891 published by Mirza Qadiani, for scholar of Dehli, to Molvi Muhammad Bashir Bhopali as well, who sent a reply to the Ishtihar to Mirza Sahib whereby accepting his all terms and conditions for debate. The debate was agreed on the following terms and conditions:-

1,Government security would be provided.
2.It would be a written debate. Each party would write his arguments in the session and would hand over signed copy to other for reply.
3. Issue of Life of Hazrat Essa a.s would be taken up first. If Life of Essa a.s is proved Mirza would leave his claim of Masih. And descending of Masih a.s would be discussed.
4. Any party quitting the debate without its final settlement, would be considered as the loser one.

However on arrival of Molvi Muhammad Bashir in Dehli, Mirza Qadiani in violation of earlier agreed terms and conditions added the new conditions that :
(a) the burden of proof would lie on Molvi Muhammad Bashir because he would be a claimant of life of Essa a.s.
(b) the debate would be held at Mirza,s residence with no public proceedings would be held.
(c) In all 10 persons would be allowed to participate. However Molvi Abdul Majeed and Molana Muhammad Hussain Batalvi would not be allowed under any circumstances.
(d) Debate would be limited to 5 papers only.

Although this was a violation of earlier terms and conditions yet Molvi Bashir accepted it. Molvi sb went to the House of Mirza and he wrote Five arguments in support of Life of Essa a.s on paper read it to the audience there and handed over a signed copy to Mirza Qadiani. Instead of writing reply in the session Mirza did not write its reply and said Ok you may leave now to come at 10 o’clock tomorrow. but when they reached next day to receive reply Mirza did not come out of house and send some one telling that the reply is not ready yet and you may leave for now. Molvei sahib will be informed as soon as the replies are ready. Peoples agitated this attitude to be a violation of the terms and condition but Mirza remained adamant. At 2 o clock they were again called by Mirza and a reply was handed over with the directions that rejoinder may be prepared at home and be delivered to him once it is ready. It continued like this for five days wherein 3 papers were exchanged. On the sixth day Mirza Qadiani announced that his father in law is seriously ill and he was quitting. Peoples said this is against the law which he himself had laid down but Mirza did not agree. Since Molvi Muhammad Hussain Batalvi and other ulema knew his level of learning, they had prepared a condemning article which was read over in Mirza, s presence peoples laughed at him made a mockery of him still it did not make any impact.

Actual reason for Mirza,s escape from debate was that as a claimant of Masih, Mirza had created two walled defence first wall being Death of Hazrat Essa a.s and the second one being descending of Essas a.s. Molvi Muhammad Bashir had destroyed his both walls and now Mirza Was to prove how he became Masih e Moud which eventually made him run for life.
(Screen shots of relevant pages Seeratul Mahdi and RQ attached)


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Summary written by a friend of mine

In May 1893, when Mirza Qadiani was engaged in debate with Athem at Amritsar, he was challenged by Molana Abdul Haq Ghaznavi for a Mubahila after the end of his debate with Athem. Mirza replied that he would do it during debate with Athem so Mirza reached the venue on 27 May, 1893 at Eidgah ground Amritsar along-with his 25 close Mullahs. Both parties prayed may Allah,s curse fall upon the liars and may he be humiliated publicly so that masses could see and differentiate between the liars and truthful.

On 5th September,1894 when Athem,s death prophesy failed, Mirza came under sever humiliation. Peoples from all around criticised and insulted him in a harsh manner.

Abdul Haq Ghaznavi published an Ishtihar titled as bad effects of Mubahila on Mirza. Addressing to Mirza Qadiyani he wrote in Ishtihar that you had said after mubahila that whoever is on wrong path would be humiliated and black faced now tell me who is on wrong path and being humiliated . He continued that in few cases predictions of hindu pandits and astronomists proved true but in your case prophesies end up in total failure bringing u the humiliation. The timeline for Athem has elapsed and Athem is well and healthier than before. The humiliation and insult you are suffering Is the result of mubahila between us.

After this Molvi Abdul Haq Ghaznavi asked muslims and Qadianis to state under oath as to who has been under humiliation today. He said that I used to be suffering from various diseases but this year I am 100% healthy and even a single pimple has not appeared on my body and the countless blessings of Allah have been bestowed upon me that i do not like to disclose it. Whereas Mirza is receiving curse from all the country. Mirza.s Mureeds Namely Ismail of Jandiala, Yusuf Khan Sarhadi and Muhammad Saeed cousin of Mirza,s wife have converted to Christianity after Mirza,s prophesy of Athems death failed. in this way Mirza has to suffer physical and moral insult and humiliation.

In extreme anger, Mirza Qadiani replied to the ishtihar addressing AHG as under:-
“O kazzab (Liar )you have seen all this before mubahila,
u have been drowned, u have been burnet, o u the
excrement of stupids tell us when did you come out of
water u were drowned in the waters of regrets like ill fated
man, how can u protect yourself from fire which was
alighted to burn the mischievous so burn there”.

After this Mubahila Mirza has to face countless sufferings and pain which include the sudden death of his 9 year old son Mubarak Ahmed whom Mirza has boasted to be Masleh e Mouud. Mirza himself died of cholera in 1908 at Lahore in the life of Abdul Haq Ghznavi while AHG remained alive quite peacefully and comfortably after 9 years.

(ANJAM E ATHEM, page 21, HUJJATULLAH, page72,HAQIQATUL WAHI,page 240, All by MGAQ)
(Raees e Qadiyan by Rafiq Dilaweri.628-630)

The scans

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Shaikh Meher Ali Hoshiarpuri and Mirza Ghulam Ahmad and his 40 days of seclusion (Jan 25–March)

In 1886, MGA traveled to Hoshiarpur and made his famous prophecy of a “Promised-Son”, he stayed in the house of Shaikh Meher Ali, who seems to have been a good friend of MGA in those days.  Shaikh Meher Ali had a falling out with MGA in 1892 and that was the last that we heard of him.  In the below, we have posted data about this story.  However, we disagree that MGA was leading “Friday sermons” in 1886, or anytime before or after, that part of the story is a lie.  Obviously, MGA never went to any Masjid in Hoshiarpur and Ahmadiyya leadership fabricated this story, i.e., that MGA led Friday prayers for 3 months in 1886 for 3 people.  MGA was most likely on opium the whole time and factually without his wife for 3 months in 1886.  MGA lived with his male servants and most likely fondled them and vice versa.  Similarly, in 1889, MGA visited Aligarh, and again he never came out of his room and never attended any mosque.  Starting on March 11th, MGA had his written debate with Murlidhar.  We have also found another lie by Ahmadiyya leadership.  MGA published his famous prophecy about his “Promised-Son”, however, MGA was in seclusion, Tarikh-e-Ahmadiyya tells us that it was published as a ZAMIMA(appendix) in AKHBAR RIAZ E HIND on 1st March 1886.

Saturday, January 23rd, 1886
Per Ahmadiyya sources, MGA’s 40 days of seclusion on started on this day.

February 20th, 1886
During MGA’s 40 day’s of seclusion, he seems to have published an announcement.  This is the famous announcement of the Promised Son.  This day corresponds to roughly day number 29-30 during MGA’s 40 days of seclusion.

February 22nd, 1886
MGA’s 40 days of seclusion ended.

March 1st, 1886
MGA’s servant carried MGA’s announcement to get it published.  It was published on the same day.

March 11th, 1886
MGA’s first written debate started.

March 17th, 1886
MGA is back at Qadian.

March 22nd, 1886
MGA publishes an announcement to the effect that such a son would be born within a period of 9 years. After this another Ishtihar was published saying such a son would be born very soon which would not exceed a period of one pregnancy.  We have compiled of a partial entry on this announcement herein.

April 8th, 1886
MGA published an announcement in terms of the promised son.
“”””””A boy will be born very soon, within the nine-month period of a pregnancy and no longer than that. It has, however, not been made clear to me whether this is the [promised] boy or whether he will be born later within the stipulated nine-year period.””””” (See the announcement of 8th
April 1886, printed at Chashma-e-Faid Qadri Press, Batala.)(See also, “Green Announcement”, see page 4).

“””The grandeur of the prophecy relating to the birth of a son whose various high qualities have been set out is not reduced by any long period that might be specified for its fulfilment even though it might be the double of nine years. The heart of every just person will bear clear witness that the fulfilment of such a high prophecy which comprises the birth of such an outstanding and special personality is beyond human power. The revelation of such good news in consequence of the acceptance of prayer is not only a prophecy but is a grand heavenly Sign.””””[Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, pp. 116–117](See also the 2009 online edition of Tadhkirah, page 183).

“”””After the announcement mentioned above, I supplicated again for further disclosure concerning this matter and it was disclosed to me today, April 8, 1886, by God Almighty that a son will be born very soon. Such period cannot exceed the interval of one pregnancy. Thus,
it is obvious, that a son will probably be born soon, or certainly in the next pregnancy, but it has not been disclosed whether the one who will be born soon is the same Promised Son or whether he will be born at some other time within the term of nine years.”””  [Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 117](See also the 2009 online edition of Tadhkirah, page 184).

There are two phrases in the Arabic revelation:


These indicate descent or a near descent.
[Announcement of April 8, 1886 footnote, Majmu‘ah Ishtiharat, vol. 1, p. 117]

(C) Thereafter the following revelation was also received:

[Urdu] They said: Is this the one who was to come or shall we wait for another?

[Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 117]

April 15, 1886
A daughter was born to MGA on this day, Ismat, she died of Cholera at age 5 (in 1891).

7th August,1887
MGA’s wife gives birth to a son, he is named Bashir and Emmanuel.  MGA published an announcement and claims that the promised Son which he had prophesied has come to the world.  This good news reached Hakim Nuruddin at Jammu who distributed sweets there and wrote to Mirza sb to convey his Salam to Promised Son. In response Mirza sb wrote that “ I have conveyed your Salam to him and he replied by smiling twice or thrice then he placed his index finger on his lips.” (Maktoobat e Ahmadia Vol 5 part 2 page 43. After few days his AQIQA was performed. Celiberation started at Qadian and big party was thrown by Mirza sb which was attended by ahmadis from far flung areas enjoying delicious meals.

“””””Readers! I give you the good news that the boy whose birth I had prophesized in the announcement of 8th April 1886 came into this world on 16th Zil-Qa‘ad, or 7th August.””””” (See the announcement of 7th August 1887, printed at Victoria Press, Lahore).  (See also, “Green Announcement”, see page 4).

July 10th, 1888
MGA publishes another announcement in terms of the Promised Son, its content are unknown.

November 4th, 1888
Bashir-1(emmanuel) dies.  However, MGA’s wife is 8 months pregnant with another child.

Shaikh Meher Ali seems to have gotten arrested, he was released 6 months later.

MGA claims that the Shaikh had a stroke and was paralyzed(See Haqiqatul Wahy).  However, this is Ahmadiyya only reporting, hence, we have to be skeptical.

MGA traveled and lived in Shaikh Meher Ali’s house in 1886
(see Dard, starting on page 140)

“””MGA knew Shaikh Meher Ali Hoshiarpuri as early as 1886.  On Wednesday or Thursday, January 20th or 21st, 1886, in a Behli (a bullock-driven carriage). MGA was accompanied by M. Abdullah Sanauri, Sh. Hamid Ali, and Fateh Khan of Rasulpur, a village near Tanda in Hoshiarpur district.  The party stopped a night at Rasulpur and reached Hoshiarpur on Friday, January 22nd, 1886.  MGA occupied the upper story of the Taweila and entrusted different duties to his three companions.  M. Abdullah Sanauri was to prepare food for MGA and serve it. Sh. Hamid Ali had to do the house work and also attend to visitors. Fateh Khan was required to do the shopping. It was then announced by means of handwritten leaflets that MGA would not see anybody for 40 days.  Strict orders were given by MGA to keep the front door always bolted and that none even of his companions should disturb him. No one was allowed to go upstairs or to talk to him more than was necessary in answer to questions. He wanted his meals left upstairs, no one was to wait upon him, and the dishes and utensils were to be cleared when he had finished. He offered his prayers alone in his room upstairs. His instructions were carefully carried out and he was left undisturbed with God. He came down on Fridays and the party used to go to a solitary mosque situated in a park outside the town where MGA led the Jum‘a prayers. He also attended to his letters and read newspapers…………….”””

“””……………..No one knows what MGA did upstairs. M. Abdullah Sanauri used to take his food to him; and he says that once or twice MGA told himself a little of the religious experience he was going through.”””

Summary written by a friend of mine

Shaikh Maher Ali Raees of Hoshiarpur, was a rich Mureed of Mirza Qadiyani from whom Mirza Qadiani minted lot of money in the name of Chanda. This was the man in whose TAWEELA (Animal place), at HoshiarPur, Mirza Qadiani spent more than a month in connection with committed worship (CHILLA KASHI).

It was the habit of Mirza Qadiani that whenever there take place some incident or a calamity Mirza would immediately claim that God has informed him of the happening before hand. In 1892, a man was murdered in Hoshiarpur and on suspicion Sheikh Maher Ali was arrested among others. Mirza announced that God had shown him six months ago that the floor of Sheikh,s house has caught fire and he has requested Sheikh sb for repentance thru a letter.

While Sheikh sb was locked up, Jan Muhammad, his son sent letter to Mirza requesting him to pray for release of his father. Mirza replied that “DUA KI GAI FAZAL HO JAIGA” meaning i have prayed for him God would do his favour. Remember this is a common practice in Punjab that peoples, when in trouble, solace each other with the words like “ALLAH FAZAL KAREGA” THEEK HOJAIGA “KHAIR HOGI “ etc

Shaikh Maher Ali proved innocent during trial by Session Court and was released. Mirza sent a letter to Sheikh sb stating that he has been released because of my prayers for which i have already informed your son. Now send me a letter to confirm the fact that he Mirza has predicted of his arrest and release so that people may know of this heavenly sign about my truth.

Sheikh Maher Ali sent letter thru his son stating that he, Mirza has not predicted my release but he only said God would do favour. Thus he refused to send such a testimony to Mirza. Mirza got furious to read this and published isthihar against Sheikh Maher Ali stating that I have petitioned the case of Sheikh Maher Ali in the court of Allah. On the night of 25 February 1893, Allah told me that whatever u intend for him on the earth Allah would do that in the skies, and soon Sheikh Maher Ali would suffer agony and trouble and if it is not happened and revealed to the world I would be treated as a liar.

Nothing happened to Sheikh Maher Ali he spent rest of his life quit peacefully and comfortably thus attesting the lie of Mirza Qadiyani.

The scan work

The reference from the 2009 online edition of Tadhkirah
“””When I saw this dream God conveyed its interpretation to me clearly that Sheikh [Mehr ‘Ali] would be afflicted with a great misfortune which will affect his honour and my putting out the fire by pouring water on to it meant that the misfortune would be repelled through my prayer and not through any other means….After about six months it happened accordingly. I was in Ambala Cantonment when a person of the name of Muhammad Bakhsh came to me on behalf of Jan Muhammad, son of Sheikh [Mehr ‘Ali], and told me that Sheikh [Mehr ‘Ali] had been arrested in connection with such and such a case. I enquired from him about the letter that I had written six months earlier warning Sheikh [Mehr ‘Ali] of such a misfortune, but Muhammad
Bakhsh confessed lack of knowledge of such a letter. However, Sheikh [Mehr ‘Ali] himself—after his release—often stated that the letter had been found in one of his boxes. While Sheikh [Mehr ‘Ali] was in custody I received several letters from his son Jan Muhammad, possibly written by Muhammad Bakhsh, who was a connection of theirs, requesting me for prayers. Allah knows that I prayed for him diligently through several nights. At first the situation appeared very involved and threatening but at last God accepted my supplications and conveyed to me the good news of his deliverance. This was conveyed briefly to his son… I prayed for him for long. At the end, reassurance of divine grace and deliverance was conveyed to me in a few words which were quite definite””””.  [Appendix A’ina-e-Kamalat-e-Islam, p. 6, Announcement of February 25, 1893 along with footnote, Ruhani Khaza’in, vol. 5, pp. 653–654].  See also, the online english edition of Tadhkirah, page 186).


“””Last night, being greatly perturbed by the attitude of Sheikh [Mehr ‘Ali of Hoshiarpur], I supplicated for a heavenly decision. Thereafter, I was shown in a dream that I had sent some money to a shopkeeper as the price of something good and fragrant. He took the money, but sent an evil-smelling substance. When I saw it, I was angry and told my messenger: Go back to the shopkeeper and tell him to send me what I had asked for, otherwise I would file a complaint against him for cheating and he will be sent to jail for at least six months and probably longer. The shopkeeper sent back word that he had not done this on his own but that he had been influenced by the babblings of a mad man which made him forget his duty and that he was
now ready to send what I had asked for.

I interpreted this to mean that the Sheikh [Mehr ‘Ali] would be afflicted with such humiliation and eventually would be remorseful and that for the moment he was acting under some one else’s influence””””. [Announcement concerning Sheikh Mehr ‘Ali of Hoshiarpur, p. 7, A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 655–656](See also, the online english edition of Tadhkirah, pages 296-297).


“”I supplicated again concerning this matter and received the revelation:

‘That is [Arabic] We are watching from heaven that your heart has turned from the well
wishing of Sheikh Mehr ‘Ali towards supplicating for his chastisement. We shall turn the matter in heaven as you make it turn upon earth. We are with you, and shall raise your ranks’.””””
[Announcement concerning Sheikh Mehr ‘Ali of Hoshiarpur, p. 8, A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, p. 656](See also, the online english edition of Tadhkirah, page 297).


“””I had seen a fearsome dream concerning Sheikh Mehr ‘Ali in Qadian on April 26, 1886, the interpretation of which was that he would be afflicted with a great misfortune. He was informed of this about the same time. The dream was that the carpet had caught fire and there was great hue and cry. A terrible flame of fire mounted up and there was no one to put it out. At last I poured water over it repeatedly and put it out. The fire was no longer visible but there still was some smoke. I could not see how much the fire had destroyed but I conceived that there was no great damage. This was the dream mentioned in my letter to Sheikh Mehr ‘Ali and the letter was found in his house by his son after his arrest. Thereafter, I had one or two dreams the greater part of which was frightening and a part was reassuring. I interpret this to mean that possibly there are intervening difficulties, but the end is good. However, the end has not yet been clearly disclosed to me so that I cannot say anything with certainty. [Allah knows best.]”””
[Maktubat-e-Ahmadiyyah, vol. 5, p. 22, Letter to Chaudhary Rustam ‘Ali](See also, the online english edition of Tadhkirah, pages 185-187).

Mirza Bashir Ahmad’s comments on this incident

“””Six months before Sheikh Mehr ‘Ali was imprisoned, Allah the Almighty showed to the Promised Messiahas in a dream that the seat of Sheikh [Mehr ‘Ali] had caught fire and the Promised Messiahas put the fire out by pouring water over it. The Promised Messiahas immediately informed Sheikh [Mehr ‘Ali] of this trial and tribulation and asked him to repent and seek forgiveness of Allah. But after he was released Sheikh [Mehr ‘Ali] denied receiving the letter. Instead, he started saying that there was no such letter, but he was being pressured to issue a statement to this effect. The Promised Messiahas is referring to this painful attitude of the Sheikh [Mehr ‘Ali]. [Mirza Bashir Ahmad] (See also, the online english edition of Tadhkirah, page 296).

1906 in Haqiqatul Wahy
This book was published in 1907.  MGA and his team wrote:

“””I had seen in my dream that a fire had flared up in his341 house and that I had put it out…. Thereafter, I had made another prophecy concerning him that he would be afflicted with another calamity. Accordingly, he suffered a stroke of paralysis.””” [Haqiqatul-Wahi, pp. 222–223, Ruhani Khaza’in, vol. 22, p. 223] (See also, the online english edition of Tadhkirah, page 297).

(Nuzul-ul-Masih, Ruhani Khazain, Volume 18, Page 579)
“”””I was once shown in a dream that the carpet of Shaikh Mehr ‘Ali’s house, a chief of Hoshiarpur, had caught fire, and I poured water over it until the fire was put out. At once God caused its true meanings to dawn upon my heart with great clarity: Shaikh Sahib and his honour would be in great peril, and it would only be removed through my prayer. I wrote a detailed letter to the aforesaid Shaikh Sahib and informed him of the matter. Six months later, he became so seriously embroiled in a lawsuit that he was sentenced to death by hanging. At that critical time, upon the request of his son, I prayed for him and conveyed to his son in writing the glad tidings of his acquittal. He was accordingly acquitted.””””

Shagufta Naeem claims to be a grand-daughter of Shaikh Mehr Ali

Tarikh e Ahmadiyya on this topic
Tareekh Ahmadiyyat Vol 2 1960 Edition Pages 92-96
Translation 1 page 92 and 93


To fulfill the ancient predictions, Allah instill in Masih Maoud’s heart/mind to preform chilla kashi. After making decision to travel to SOJANPUR in 1884 (there are 2 years between 1884 and 1886) he informed of his motive to esteemed Munshi Abdullah Sanori. But then Hazoor was informed by Ilham that his (uqda kushiee) problem will be resolved in Hoshiarpur. So Hazoor sitting in a behli (in dictionary behli is a small ox drawn 2 wheeled vehicle) travelled to Hoshiarpur, via river Biaas, on 22 January 1886. The result of  chilla Kashi was given the revelation of Musleh Maood, shining future for the unfounded hidden Jammat and the expeditions of Islam. He arrived to Qadian on 17 March 1886.


Translation 2 Page 94

The Hazrat Masih Maoud advertised and announced via handbills (ishtihar printed on paper and distributed) “no one should neither try to meet me for 40 days nor invite me for any feasts (dawat). After finishing my 40 days I will stay here for another 20 days, and people who wants to invite me, could do so. If anyone want to ask any questions, can do that time. Hazrat sahib ordered us to chain the door, no one should talk to me. And if  I ask for any thing, just reply to what ask and not more.

Translation 3

Hazoor said to me (Abdullah sanori) one day, Abdulla, these days, Allah has opened his doors of blessing to me. Sometimes He continue talking to me for long time, if I start to write that it will spread on  many pages.  Pisr Moud (promised son) ilham was also during that Chilla. So after chilla (40 days), he announced the paishgoi of Musleh Maoud. After passing of 40 days, he stayed in Hoshiarpur for another 20 days.  During those 20 day numerous people invited him for dinners and for religious discussions.

Translation 4 page 95 and 96

Now we talk in detail about Hazoor travel to Hoshiarpur, chilla kasha, and during chilla Kashi, paishgoi about birth of a promised son.

We have mentioned before that Hazoor only went to Hoshiarpur to perform chilla. He (Mirza ghulam) stayed  busy praying for 40 days. During those days his seclusion was of another kind. IT WAS FORBIDDON TO HAVE ANY COMMUNICATION WITH THE CITY DEWELLERS VIA HANDBILLS. All  3 of his companions in this journey were ordered to put the chain on the front door. No one was allowed to talk to him. And if I talk to anyone, they must only reply to what I ask for, nothing more.  To deliver food for him upstairs was only done with his permission.  During that time vast communications from Allah continued.

Translation 5 page 96

Out of all those ilhams/paishgois, paishgoi of promised son hold the most prominent place.  So when the chilla finished (40 days from 22 Jan 1886)

Hazrat Aqdas wrote with his pen an Ishtihar on 20 February 1886, (there are not 60 days between 22 Jan and 20 Feb on the other hand it says he wrote after the chilla was finished) which was published as a ZAMIMA in AKHBAR RIAZ E HIND on 1st March 1886.

Tareekh Ahmadiyyat Vol 2 1960 p 92-96

Additional Sources—Rafiq Dilawri, author of book Raees e Qadian gave accounts of the prophesy of Promised Son, based on MGA,s books and personal contacts.

In his Ishtihar dated 20th February, 1886, MGA did not specify a date for birth of promised son. But in his Ishtihar of 22 March 1886 Mirza specified that such a son would be born within a period of 9 years. After this another Ishtihar was published saying such a son would be born very soon which would not exceed a period of one pregnancy.
(Tabligh Risalat Vol-1 page 76).

Abdullah Sinauri says in those days Mirza sb always asks us to pray Allah to bless him with a son. So once he prayed for son on roof top of masjid Mubarak and a whole day in Jungle to the east of Qadian. (Seeratul Mahdi Vol-1 page 82).

Request for a baby Swing for Emmanuel :- 
Shaikh Muhammad Abdullah sb (resident of Wazirabad) , Marchant German Silver Anarkali Bazar Lahore, who was a Manager in Shaikh Omaruddin and Ameeruddin & Co Anarkali Lahore, for many years since 1885, stated to me (the author) that the first Ishtihar dated 20th February 1886, regarding the birth of Emmanuel which Mirza sb had brought out, was printed and published at our Press under our supervision.

With his request of publishing Ishtihar, Mirza sb also sent a message to him requesting for a top quality baby swing for promised son who was to be born soon. Abdullah sb says he himself had placed order for a latest baby swing to Bhagat Singh Roodgar, Old Anarkali Lahore.The swing was manufactured at a cost of Rs.16/- Bhagat Singh the technician who was a resident of Mohallah Said Mittha Lahore is still alive. (Till writing of Raees e Qadian), when the swing was ready, it was sent to Batala under Railway Billty as the train service was available upto Batala at that time.

However, contrary to the expectations, In May 1886 MGA,s wife gave birth to a baby girl. This caused a great humiliation and opponents made a mockery of it. Pandit Lekhram wrote that Mirza is a liar he just lied and god proved him a liar. As quoted by MGA himself, a Railway Examiner namely Nabi Bakhsh wrote to him a letter dated 13th June 1886 and said “ you are a liar, birth of girl proved your prophesy wrong.
(Tabligh Risalat Vol-1 Page 90). The news of birth of a girl brought great humiliation to Mirza sb and many of his followers went in defection. These people include the above referred Abdullah sb, Shaikh Omruddin and Shaikh Ameeruddin.

When the criticism increased Mirza sb published another Ishtihar stating that opponents have misinterpreted his earlier Ishtihar and he had set a time line of 9 years. He reprimanded his opponents and launched a counter attack on them.
(Tabligh Risalat Vol-1 Page 84).

However, with renewed efforts and high hopes Mirza sb got a good news of another pregnancy of Nusrat Jehan which resulted in delivery of a son this time۔ Much awaited Emanuel was born on 7th August,1887. Same day MGA published another Ishtihar and claimed that the promised Son which he had prophesied has come to the world (Tabligh e Risalat Vol 1 page 99)

This good news reached Hakim Nuruddin at Jammu who distributed sweets there and wrote to Mirza sb to convey his Salam to Promised Son. In response Mirza sb wrote that “ I have conveyed your Salam to him and he replied by smiling twice or thrice then he placed his index finger on his lips.” (Maktoobat e Ahmadia Vol 5 part 2 page 43. After few days his AQIQA was performed. Celiberation started at Qadian and big party was thrown by Mirza sb which was attended by ahmadis from far flung areas enjoying delicious meals.

Several maids were appointed to look after the boy. Munshi Rustam Ali Court Inspector, Jallandhar was requested to arrange a women for breast feeding to newly born. Mirza sb said he needs a lady whose own son should be of one year age, she should be much healthy. She should not be suffering from disease of child mortality. Her children should be healthy and sturdy should not be thin and suffering from Progeria.

However, Allah,s plans were altogether different than what Mirza had planned. This Emmanuel, the so called promised son died of 23 days illness on 4th November, 1888, despite best medical treatment. This broke the mountains of sorrow and grief upon poor MGA.

Mirza has brought a storm of criticism and mockery not only to himself but also to Islam as he has claimed the birth of promised son as a sign to the truthfulness of Islam.

Many of his close Mureeds left him and reverted to islam after this failed prophesy. Shaikh Muhammad Abdullah Sodagar Anarkali Lahore, Fateh Ali Shah Deputy Collector Mohallah Chabuk Swaran Lahore, Khwaja Muhammaduddin and Ameeruddin,kothi daran adj Kashmiri Bazar Lahore, Mian Muhammad Chatto Patoli, Molvi Elahi Bakhsh S.O Chatto Patoli, Raees Lahore, Mola Bakhsh, and Hafiz Muhammad Yusuf Amritsari were among those who left Mirza. These all were big Chanda contributors of MGA.

(Extracted from Majmoa Ishtiharat, Maktoobat ahmadia, Seeratul Mahdi, Raees e Qadian by Rafiq Dilawari.)

 Scans from Raees-a-Qadian

Links and Related Essays

More Prophecies in the Words of Ahmad عليه السلام

The Green Announcement

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Mirza Ghulam Ahmad embarrassed Noorudin in 1891

Ahmadis are fond of making some stupid challenges.  They fondly issue challenges wherein if some person loses, they must quit their religion.  This is all comes from the desi-level-mind-set.  As an alternative, why not sit down and have honest conversations and write answers to questions, with time for feedback?  Nonetheless, in this case, we have an incident from 1891, wherein Noorudin challenged a colleague of his in terms of MGA and some miracles, which Noorudin lost and he was thus embarrassed.  Enjoy…

A summary written by a colleague of mine

Like Hakim Nooruddin, Dr, Jaggan Nath Civil Surgeon Jammu was one of the physicians of Raja Amar Singh, President Council state of Jammu and Kashmir. He enjoyed eminence in the Darbar. Dr. Jaggan Nath belongs to Arya Hindu religion. Sometime he had a light religious dialogue with Hakim Nooruddin who always used to sing praising songs of his prophet Mirza Qadiyani.

One day Dr sb said to Hakim Nooruddin jokingly. If your Mirza sb is a true Maseel e Masih then he must have power of giving life to dead. Hakim sb said yes he can. Dr. JN starts laughing but Hakim sb got serious both Dr. Sb and Hakim Nooruddin had a bet that if Mirza succeeds in putting dead back to life, Dr. Jaggan Nath would accept Islam along with his family and if Mirza fails to do so Hakim Nooruddin would pay a penalty of Rs 5000/-. One month time line was fixed and an affidavit was signed by both which was witnessed by Khan Bahadur Ghulam Mohiyuudin Member Council J&K., Munshi Sirajuddin Ahmad Superintendent Postal deptt J&K and Sarkar Singh Secretary to Raja Amar Singh president Council J&K.

Once the affidavit was signed, Hakim Nooruddin wrote a letter to Mirza Qadiani, to apprise him of his bet with Dr. Jaggan Nath and requesting him to come to Jammu to show this miracle to Dr, J.N.
Mirza got disturbed to know this and start thinking as to how to get rid of this sudden mission impossible. Mirza dared not go to Jammu as in that case his lie would have been disclosed to peoples there, however, on 31 March 1891 he wrote a letter to Hakim Nooruddin as under:-
My Dear brother Molvi Nooruddin sb,
This humble self has intended to revert to Allah and ask for His attention and intent in this regard, but due to fits of diseases, weakness of mind beside another irritant, this could not be done. I hope Allah would allow me to ask to him of this issue very soon. Because before going into this display of supernatural thing, permission would be sought from almighty Allah and then the terms and conditions would be decided.
Because for such thing to do, travail is important but my health do not allow me to do such labour. Had it been in my best of health it would have taken days to get it done. However, if Dr sb is a truth seeker he must keep in mind that Time line may be re arranged, this timeline should be such as peoples determine in their date to date business and there should be no undue conditionalities are attached to this. But remember it would only be done once the permission from Allah is granted on this .
Mirza Ghulam Ahmad
(Maktoobat e Ahmadiya vol 5 No 2 page 103)

Hakeem Nooruddin got panicked to receive this reply from MGAQ. He wrote another letter to Mirza explaining him the embarrassment he would face in case if Mirza does not come to show the miracle. On his request Dr. Jaggan Nath also sent a letter to him to come to Jammu to prove the claim of Hakim sb. In response to both letters Mirza sent a letter dated 12 April 1891. See how beautifully he avoided and ran away from such a show.

Makhdoomi. Mukarami Akhwaim Molvi Hakim Nooruddin sb,
Sallamhollah taala.(salutations)
Received letter from Dr. Sb. Dr. Sb wants me to show such supernaturals which the light in my heart does not allow me to do. I know the powers of Allah is unlimited yet I also know that each event is conditional to its time of occurrence that prior to this the the heart does not touch the required level of enthusiasm. Miraculous events are not this much open but they have implied sign which a truth seeker understand immediately. These miracles are so because Allah do not want to break the condition of IMAN BIL GHAIB (believing in un seen)
So as long as the request of Dr. Sb is not based on this principle he would be considered only a non serious truth seeker.
Umble self
Ghulam Ahmad
(Maktobat e Ahmadiyya vol 5 No 2 page 105)

After receiving this reply from Mirza, Hakim Nooruddin found no place to hide his face. Meantime the time line for this bet was elapsed. Dr. Jaggan Nath demanded penalty amount Rs.5000/- from Nooruddin who for some time kept payment pending for one pretext or the other. One day Dr, J.N called Nooruddin and the witnesses. He read the text of affidavit over to them and demanded penalty money. He humiliated Mirza and Nooruddin in front f all present and threatened that he would not spare them till he sees the miracle or recovers the penalty amount from Nooruddin. The situation became so grim that Raja Amar singh has to intervene to redeem Nooruddin, he persuaded Dr, sb to end the controversy. Then Raja Amar Singh called for the affidavit and tore it apart.

The story did not end here after some time Mirza narrated this whole event in his book Izala Auham declaring Dr. Jaggan Nath to have avoided the challenge and run from the scene. Dr, sb took a serious notice of this and offered Mirza and Nooruddin to show any of heavenly sign for his Maseel e Masih. Mirza replied that such sign would appear in one year. This was rejected by Dr. J.N saying that Hazrat Muhammad s.a.w did not ask Abu jahl to wait for one year he s.a.w just divided moon into two pieces then and there.
(Ref. Raees e Qadiyan. Maktoobat e Ahmadiyya, Izala Auham. Tabligh e Risalat)

The main references
(Ref. Raees e Qadiyan. Maktoobat e Ahmadiyya, Izala Auham. Tabligh e Risalat)

The scans

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