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MGA’s right arm was disabled, he cant be Sultan-ul-Qalam

Mirza Ghulam Ahmad was unable to do anything with his right arm.  Below is the reference.

Masroor’s Friday Khutbah of 1-15-16

“””Sometimes some people employing hast do not understand the finer points and formulate an opinion without delving into the thing fully. And then the faith of some weak natured persons also becomes affected as a result. Hazrat Musleh Maud mentions an incident. He says that once at a gathering an individual was drinking water with his left hand and I told him to not do so. He was told to drink with his right hand unless there is some valid reason. He said that the Promised Messiah (as) also used to drank water with his left hand whereas there was a reason for him to do this. And this was that the Promised Messiah (as) had fallen down in his youth and his right hand was injured so much so that although he could pick a glass with it he could not take it to the mouth to drink. Nevertheless to comply with the requirement of the sunnah [the practice of the Holy Prophet (sa)] he would drink with the left hand but he would give the hand support with his right hand.

The Promised Messiah (as) has mentioned the weakness of his right hand himself also. He says that once, in front of some people who were opponents, who had come for some discussion, I picked a glass or a cup of tea with the left hand and upon seeing this they made a criticism that you do not practice the sunnah and you are trying to drink holding the vessel with the left hand.

The Promised Messiah (as) himself says that hastiness and thinking ill forced the person to level this criticism at me whereas my hand is weak on account of the injury it had suffered and I cannot take the cup to my mouth for drinking from it with my right hand. Nevertheless I do definitely always place my right hand below the hand holding the vessel I am drinking from.

So while haste is making the enemy commit ill thinking those who belong to us their lack of understanding and haste has made them think that the Promised Messiah (as) was doing this deliberately. Whereas they should have tried to find the reason behind this and when Hazrat Musleh Maud (ra) had stopped them they should have stopped. These hasty decisions lead to innovation and incorrect commentaries.””””””””””

The scans



Also see this narration:

page pdf 41/316
Narration no. 526

“Dr. Mir Ismail stated to me that Masih Mouood used to shake hands with right hand only and sometimes with right and left hands. Sincere followers used to kiss his hands and touch them to their eyes and sometimes touch his clothes to get blessings.”

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#Jalsawc #wcjs2018 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian


The story of how MGA hurt his right-arm and was disabled since his youth

We recently came across Seeratul Mahdi (1923) edition written by Mirza Bashir Ahmad.  The story of MGA hurting his arm as he fells from his parent second story house is below:

The Narration
This is the page 198 from seerat almehdi Vol 1-written in 1923- Narration no 182-

“””Mirza Sultan Ahmad told me via Moulvi Raheem Buksh sahib MA (it means that mirza sultan told Raheem Buksh and he told the writer Mirza bashir ahmad) that once our father fell from the window of Chobaara (upper level of the house) and he hurt himself on his right ARM-as a result the right hand stayed weak till his end age-(now Mirza bashir is adding to it) humble person (mirza bashir) was told by mother (Nusrat) that MGA was going to come down via the window -there was a stool in front of the window -which toppled lost his balance and he fell-breaking the bone of right hand (above it says right arm -but now it says -bone of right HAND was broken) and this hand stayed weak till the end- He could take the food to his mouth (put luqma in his mouth) but could not carry/hold the utensil of water to his mouth. Humble (Khaksaar Mirza bashir) narrates that -during salat/namaaz MGA had to support his right hand with the left (again here they are saying about the hand and not the arm). “””

“Bayan kia mudge say mirza sultan sahib nay-bewasta (via) Moulvi rahim buksh MA- kay aik dafa walid sahib apnay chobaray kee khirki (window) say gir gaiy aur daeen (right) hath per choat aee-chonanchay ikhir umar tuk wo hath kumzoor raha- khaksaar arz karta hai kay walda sahiba furmatee theen – kay aap khirki (window) say uternay lagay thay – samnay stool rakha tha wo ult giaa aur aap gir (fall) gay aur daeen (right) haath kee hudi (bone) toot gayee -aur yay hath aakhir umar tuk kumzoor raha – iss hath say aap luqma to mun (mouth) tuk lay ja suktay thay mugar pani (water) kaa berton (pot/glass) waghaira munh (mouth) tuk naheen uthaa (pick) suktay thay -khaksaar arz kerta hay kay namaz main phi aap ko dayan (right) hath baeen (left) hath kay saharay say sumbhalna perta tha.

The scan

MGA used scribes his whole life.  He couldn’t write for hours and hours. 

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Ahmadiyya’s marketing arm, Humanity First operates freely in Pakistan—where is the persecution?

Ahmadis are always crying about persecution in Pakistan.  However, its all a lie.  Here is a picture and news report which shows how Ahmadiyya is allowed to operate freely in Pakistan. Their Tahir Heart Institute operates without any issues in Rabwah.  The truth is, the Mirza family purposely got themselves declared as non-Muslim in 1974 just for asylum and free press and sympathy.  As we all know, people dont join Ahmadiyya in the west based on dogma.

News reports

Female doctors working with Humanity First Pakistan set up three free maternity camps that served close to a thousand local women in the Tharparkar Sindh area of Pakistan. #HumanityFirst

Image may contain: one or more people

Ahmadis get converts based on this work, this is a copy and paste from a Pakistani who lives in Dar, this was posted on Kashif Chaudrhy’s page

“””Ahmadiyya community in Tharparkar. Unlike Punjab, they enjoy good public space in Thar. But these conversions of Hindus in Thar, particularly of Bheel community, by exploiting their poverty is not a good sign. I am from Thar. I know how these missionaries operate there. I being a rights activist always raise voice for Ahmadiyya community, but really feel bad when I come to know stories of conversion of fellow marginalized communities. Those poor Bheel who are converting to Ahmdiya in Thar don’t know even that how much difficult it is to be an Ahmdi in Pakistan. They can be spared as Hindu, but not as Ahmdis. This practice must be discouraged.”””

Links and Related Essay’s

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Mirza Ghulam Ahmad’s life, the first-40 years

Mirza Ghulam Ahmad was most likely born in 1840 (see his own statement in Kitab ul Barriyya, 1897). The first 40 years of his life are interesting inasmuch as it lays the foundation for his final 28, wherein he claimed prophethood (1880, divine revelation as he explain technically, but 21 years later, he realized it was prophethood all along), the claim of being a Mujadid and the like of Esa, “Maseel-e-Masih”(1883), the claim that Esa (as) was dead (1889) and the claim that he was Esa himself in 1891, and his claim of being the Mahdi (1891) as mentioned in hadith, the claim of being the second coming of Muhammad (1900), the official claim of prophethood (1901), the claim of being Krishna (1904). Nevertheless, MGA’s father (Mirza Ghulam Murtaza) was a favorite of the British Government by 1858. However, 20 years earlier, he was working with the Sikhs as a Raj, a tax collector of sorts, in roughly 1837, he was allowed to move his entire family back to Qadian, a few years before Ranjit Singh died (See the Punjab Chiefs). The Mirza family, led by MGA’s father turned on the Sikhs in 1849, however, it took them 10 years to secure a pension with the British Government, which happened in 1858, since the Mirza family helped kill the Indian soldiers who had protested the Enfield Pattern 1853 rifle-musket (and its use of pork/beef fat). Mirza Ghulam Qadir was also there and he played a huge role in the killing of Indian soldiers, for this, a separate pension was given to him from 1876–1883. Nevertheless, the Mirza family was above the law and even when they were guilty, the British government would forgive them or let them win on appeal. It should be noted that MGA never reported any divine revelations uptil 1882. Further, MGA never had any verbal debates, they were all via letters, which started in 1878.

Kitab-Al-Barriya (See Page 9, Kitab al Barriyya, 1898).

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

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

MGA is born in Qadian, British-India (see Kitab ul Barriyya, 1898). He is born as a twin, his twin sister dies at birth (see Dard). MGA has a big brother (Mirza Ghulam Qadir) and a big sister (Murad Bibi), both siblings were born outside of Qadian, since the majority of the family had been exiled. MGA is the first Mirza in 40 years to be born at Qadian. Even Mirza Imam ud Din (MGA’s cousin) was born outside of Qadian.

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

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

When MGA was six years of age, his father employed a Persian-speaking instructor by the name of Fazal Elahi for his education. He taught him to read the Quran and started him in the study of the Persian language.

MGA breaks his right arm and is never able to lift even a cup of tea with it ever again.

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

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

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

This seems to be a time of great prosperity for the Mirza family. His father arranges for MGA to have tutors, who co-incidentally smoke opium. MGA’s father was a “heavy smoker” also, hence, he probably didn’t care. (Adapted from The Review of Religions, April 1939, Vol. XXXVIII, No. 4).
MGA takes classes as far away as Batala, his family becomes friends with Muhammad Hussain Batalvi, they are exactly the same age. MGA’s father is totally embarrassed by Mirza Ghulam Ahmad and calls him a girlie man.

MGA‘s elder brother gets married at Qadian, 22 dancing girls are brought to Qadian (a village of barely 200 people, men, women and children included) for the wedding festivities.

MGA marries his maternal cousin.

MGA’s eldest son, Mirza Sultan Ahmad is born. After MGA died, Ahmadiyya editors were forced to back-date MGA’s year of birth, this also forced Ahmadiyya editors to change the year of marriage with his first wife, they pushed it back to 1859, since they knew that MGA was about 15 when his first son was born.

MGA’s brother (Mirza Ghulam Qadir) is part of the force that killed the mutineers in the Punjab at Trimmu Ghat, over 600 of them were forcibly drowned, the British government is forever indebted to MGA’s father and his brothers and their entire extended family. Mirza Ghulam Murtaza and his brothers, sons and nephews, except MGA served in the British military and helped kill the Sepoy mutineers. MGA stays at home, most likely because of his broken right arm. Mirza Sultan Ahmad is just an infant. Mirza Ghulam Murtaza provided the British government with 50 horses and 50+ soldiers and thus were able to help the British at their most vulnerable time (see Dard page 19). General Nicholson gave Ghulam Qadir a certificate stating that in 1857, the Qadian family showed greater loyalty than any other in the district.

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

Mirza Ghulam Murtaza was awarded a pension of 200 rupees per year by the British government in 1858. See Dard, page 18. This remained the same in 1865, as the rest of the family was included in the pension. In 1865, the settlement is as follows: That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided. The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth (which is $140 rupees, annually) to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

MGA’s second son is born, Mirza Fazl Ahmad, also spelled Mirza Fadl Ahmad.

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

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

MGA and his cousin Imam ud Din go to Delhi to pickup the pension money. At this point, the money was only for MGA’s father. MGA never returned and squandered all of his father’s cut of the money. He must have been on the run for many months and writing letters to Qadian from hostel’s and etc. MGA’s father would not allow MGA to return to Qadian, he ordered MGA to go straight to Sialkot and a job was waiting. Ahmadiyya sources blame MGA’s cousin (Mirza Imam ud Din) for sqaundering the money, however, this is a blatant lie, that money was for the whole family, not just MGA or Imam ud Din. MGA was thus punished by his father by making MGA work in Sialkot and MGA was never able to see his mother again. In Sialkot, MGA met many people, Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, he is quoted by Dard and Basharat Ahmad extensively. Maulawi Sayyid Mir Hasan was a Wahabi aka Ahl-e-Hadith, this is where MGA first connected with the Ahl-e-Hadith sect, he also met Noorudin, since Sialkot was so close to Jammu, where Noorudin was working.  MGA also had conversations with Rev. Mr. Butler, M.A., a Christian missionary. Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, this was used by Dr. Basharat Ahmad in his famous Mujadid-e-Azim. See the Lahori-Ahmadi’s work on this also.

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

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

MGA‘s mother dies, MGA quits his job at Sialkot and returns to Qadian, however, he misses his mothers funeral. A few months before MGA left Sialkot, he decided to take the qualifying exam to practice as an attorney, however, he failed (see Dard and B. Ahmad). After returning from Sialkot, MGA was invited to join as an officer in the education department of Kapurthalla state. His father had old connections with this state, and its government expressed an interest in
recruiting someone from his family. MGA’s older brother had taken employment with the British government by this time and hence the invitation was extended to MGA. MGA sent a note to his
father that showed his complete disinclination from worldly pursuits. The note stated, “I do not want to take up employment. Two dresses of coarse cotton and any kind of food would be sufficient for me.” (see B. Ahmad). A few months later, MGA was also offered the position of assessor in the Sessions court but he declined.

Muhammad Husain of Batala came to his native town (of Batala) having newly qualified as a Maulawi. As he belonged to the Ahl-e-Hadith sect his views were not approved by his fellow citizens. So a man came to MGA and persuaded him to hold a debate with Muhammad
Husain. MGA went to Batala in the evening and found Muhammad Husain and his father in a mosque. Muhammad Husain opened the debate with a speech, in which MGA found nothing to which he could take objection (see Dard).

When Maulvi Abdullah Ghaznavi came to Amritsar, some people in the city started rumors that he was a Wahabi and this aroused the suspicion of the local administration. He, therefore, shifted his residence to Khairdi. MGA met with him both in Khairdi and Amritsar. Whenever he
visited him, he took along some present, which was generally a choice cut of meat (See B. Ahmad).

Dard tells us that Mirza Sultan Ahmad wrote articles in defense of Islam and had them published by a newspaper, the Mushur-e-Muhammadi (See Dard, page 57). Mirza Sultan Ahmad’s essays were published in these editions, Manshur-e-Muhammadi (Vol. 3, No. 23; Vol. 5, No. 1; Vol. 5, No. 4; Vol. 5, No. 13; Vol. 6, Nos. 2 &. 30). Later on, Mirza Sultan Ahmad never accepted any of MGA’s claims of divine revelation or etc, in fact, in 1914, after the split, he wrote that Muhammad (Saw) was the final prophet.

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

MGA’s father dies. His brother, Mirza Ghulam Qadir takes over as the family representative to the British Government. Per Dard, MGA was in Lahore, a servant must have been sent to call MGA, so he hastened to Qadian and found that although his father did not look ill he was suffering from dysentery.

After Mirza Ghulam Murtaza died, his nephews and cousins sued his sons and won. Mirza Ghulam Jilani and Mirza Ghulam Ghaus and many others sued Mirza Ghulam Qadir (who was the family representative to the British government) over land and won decisively (in 1883), the shock seems to have caused Mirza Ghulam Qadir to die young. This case was pending in 1877.

In Safir-e-Hind of Amritsar, MGA wrote a series of articles from February 9 to March 9, 1878. He also wrote article for the Manshur-e-Muhammadi of Bangalore, Brother Hind and Hindu Bandu of Lahore. These essay’s were published in 1899 as “Purani Tahrirein”, in english as “Older Utterances”

MGA’s father had always stopped MGA from attacking other religions, however, now that he was dead, MGA was ready to hold written discussions. Thus, some Arya-Hindu’s members challenged MGA to a debate, which offer was readily accepted. To prevent Pundit Dayanand from backing out of the offer, MGA decided to go public with the offer of debate and his acceptance. He had an announcement published in the July 1878 issue of the newspaper Hindu Bandu (editor, Shiv Narayan Agnihotri). Munshi Gurdyal, a teacher of Middle School Chinot, published an article in the May 12, 1878, issue of Aftab Punjab in which he supported
the belief of eternal and infinite spirits. Hazrat Mirza responded with such a well-reasoned article that it took the wind out of Munshi Gurdyal’s sails, in much the same way as Hazrat Mirza’s previous articles had for his two fellow thinkers. The articles published by Hazrat Mirza in response to Bawa Narayan Singh and Munshi Gurdyal were published in the biography of MGA by Sheikh Yaqub Ali Torab aka Irfani.

MGA wrote an article against the Arya Samaj, and in support of the superiority of Islam over other religions. He sent the manuscript in a cover open at the ends to the Vakil Press at Amritsar at the rate prescribed for newspapers. This was allowed under section 12 of the Post Office Act 14 of 1866. But in this packet he also included a letter addressed to the manager of the press containing instructions about the article. Sending a letter in a packet was against the post office regulations. The punishment, according to the Government of India notification No: 2442, dated December 7th, 1877 section 43, was a fine of Rs. 500 or even imprisonment for six months (section 56 of Act 14 of 1866). MGA was allowed to walk away. Pandit Kharak Singh, a member of the Arya Samaj, Amritsar, came to Qadian in 1878 and wanted to hold a debate with MGA.

Per Dard, MGA wrote a long article in refutation of the doctrine of transmigration, which was published in the three issues of the Hindu Bandu of Lahore, dated February, March and April, 1879. He sent another installment of the article to the Editor of the magazine, however, it was not published. MGA had a discussion with Shiv Nara’in Agni Hotri on the subject of ‘Revelation’.
Several letters on the subject were exchanged, and it appears that they were also published later in newspapers. Agni Hotri was a teacher of drawing in the Lahore Government School. He was editor and proprietor of the Hindu Bandu and was looked upon as a leader of the Brahmu Samaj (the Indian Theistic Church founded in Calcutta in 1828 by Raja Ram Muhan Roy—born in 1774, died 27-9-1833), a new sect which denied verbal revelation. His discussion with MGA lasted from May 21st to June 17th, 1879. By May 1879 when a notice concerning it was published in the Damima Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4 (issued in May 1879). In this MGA says that the occasion for the writing of his book was the teaching of the
Arya Samaj who looked upon Mosesas, Jesusas and Muhammadsa as liars and their sacred books as impostures. They had made it a habit to heap abuse upon all holy personages. A certain Arya had been challenging MGA for a long time through the columns of the Safir-e-Hind. Ahmadiyya sources claim that Batalvi published a notice in his magazine which indicated that Braheen-e-Ahmadiyya Vol. 1 was published (see Dard, page 90). Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4. MGA claimed to have 10,000 rupees, and offered it as a reward, however, this was a lie. In December of 1879, another announcement was published by MGA which talks about the Barahin-i-Ahmadiyya. It should be noted that MGA was claiming to have already written 300 arguments and he was claiming that he only needed money to get this published. That is ironic, since if MGA had the money himself, he could have easily published this book. Even, the Muslim rulers of Bhopal donated to MGA, they were so upset with the contents, that they tore up the book and sent it back to Qadian in that very condition.

MGA did not have good hand-writing, since his right-arm had been broken since he was 7-8 years old. Thus, MGA is helped by his scribes to write Barahin-i-Ahmadiyya Vol. 1&2. One of the scribes were Mian Shamsuddin, he was the son of one of MGA’s teachers and had beautiful handwriting. His handwritten copy was then given to the scribe Munshi Imam-ud-Din, whose calligraphic style was greatly liked by MGA. He remained MGA’s scribe for a long time and the first three volumes of Barahin Ahmadiyya were scripted entirely by him. The fourth volume,
however, was partially scripted by Sheikh Muhammad Hussain as well.

Nevertheless, Barahin-i-Ahmadiyya Part-1 was published in 1880, the exact date is unknown, printed at the Safir-e-Hind Press. In this book, MGA does not claim any divine revelations, nor did he quote any of the Quran or hadith. On the first page of this book, a follower of MGA, Miraj-ud Din Umar wrote a short biography about MGA in this book also, which was removed in future editions. This short biography seemed to indicate that MGA would accidentally eat his own excrement.

Barahin-i-Ahmadiyya Part-2 was published a few months later in 1880, we have to assume. The exact date had never been given by any Ahmadi sources. MGA claims to have already written 300 arguments for Islam. MGA argues that divine revelation has not ended. On the cover page of the book, MGA partially quotes, 21:37 (21:38 in the Ahmadi quran), but MGA doesn’t elaborate. MGA then quotes 5:2 and 61:14 (5:3 and 61:15 in the Ahmadi Quran) as he argues that Muslims should help him by sending money to Qadian. MGA then quotes 14:24 (14:25 in the Ahmadi Quran) as he argues that Muslims will be allowed into heaven if they send money to Qadian. MGA then quotes 110:2 (110:3 in the Ahmadi Quran) as he argues that Christianity is expanding in India and Muslims should be scared. MGA then quotes 13:33 (13:34 in the Ahmadi Quran) and claims that Muslims will be left without a guide if they don’t send money to Qadian and help MGA defend Islam. MGA then quotes 21:106 (21:107 in the Ahmadi Quran) as he argues that if people don’t send money to Qadian, MGA’s god will help him instead. MGA then partially quotes 7:179 (7:180 in the Ahmadi Quran) and argues that people shouldn’t blindly follow the religion of their forefathers, MGA also quotes 17:72 (17:73 in the Ahmadi Quran) in this regard. MGA thenquotes 18:109 (18:110, in the Ahmadi quran) and says that “”Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.””. Thus, MGA was arguing from the Quran that Allah will continue talking to Muslims until the Day of Judgement. However, this argument was never used by MGA ever again. Nor was it used by the Qadiani’s in their famous commentaries of the Quran (via Malik Ghulam Farid). MGA then quotes 15:09 (15:10 in the Ahmadi Quran) as he argues that the Quran has never been changed. MGA then partially quotes 34:49 (34:50 in the Ahmadi Quran) as he argues that Muslims will never return to polytheism. MGA then partially quotes 10:16 (10:17 in the Ahmadi Quran) as he argues that Prophets never lie. MGA then quotes 16:63-64 (16:64-65 in the Ahmadi Quran) as he argues that there is misguidance and a Prophet/Messenger is sent whenever this has happened in the past. END

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Prophecy about Muhammadi Begum – the truth!

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

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

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Mirza Ghulam Ahmad’s father used to call him a girlie-man

As we all know, Mirza Ghulam Ahmad was not hard working man, nor did he have that capacity, in fact, he lived a life of leisure, he hated working, couldn’t speak properly, and had a permanently broken right arm. On top of all of this, he had more medical diseases then a struggling person in the USA with HIV and Cancer. When MGA’s brother died, Noorudin approached MGA and then tempted him to make all of his audacious and ridiculous claims. They thus turned a “challa” (aka retard) into a businessman aka Messiah.

Commentary on this quote

Pir Siraj Ul Haq Naumani, the guy who once slapped a Muslim for calling MGA a nymphomaniac, writes in his book:

Tadhkirat Al Mahdi:

”Whenever a Lord or Chief would come to visit Mirza Ghulam Murtaza (MGA’s dad), he would always implore: 

‘We always get a chance to meet your older son, Mirza Ghulam Qaadir but we have heard that you have another son aswell who we have never seen, why don’t you let us meet him.’
Mirza sahib (MGA’s dad) would respond: My other son is younger than Ghulam Qaadir and he like to stay seperate. He is a blushing bride, He is not a boy, he is actually a girl…
When MGA would enter the room with his gaze and head lowered, his father would say to the visitors, ”So have you seen the bride?”


Additional references for this story
In Seeratul Mahdi at page No. 79-80 Mirza Bashir Ahmad writes

“”””There lived a Sikh Jat in a. Village near Qadian he used to come to father of Mirza Qadiani. He told that whenever some guest come to Mirza Ghulam Murtaza and ask about his younger son, Mirza would tell them that I have a younger son but he is shy like girls and lives in isolation and don,t like to meet with the peoples. Once that Sikh Jat came to us when peoples were eating meal at Gol Room (Round shaped room), he said where is Mirza Ghulam Qadiani? we told him that he is inside and it is not time of his coming out. He did not care any such protocol and knocked at the door and Called him at the loudest of his voice Mirza Sahib come out. His voice reached to Hazrat sahib inside, he came out immediately without a cap on head, in his casual dress. Mirza sahib greeted him with a smile and enquired of his health. After formal conversation, The old man said Mirza ji do u remember the past when Elder Mirza. Sahib (father of MGQ)used to say that THIS ONE OF MY SONS IS A “MASEETER” (A VAGRANT YARDBIRD) NEITHER HE DOES A JOB NOR EARN MONEY. WHENEVER, I VISIT TO HIM HE WOULD CALL U AND WITH A SIGH OF SORROW AND GRIEF HE WOULD TELL ME THAT THIS SON OF MINE HAS DEPRIVED HIM FROM PROGRESSING.”””


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Mirza Ghulam Ahmad needed toilet attendants his entire life

We have collected lots of data on the men and woman who have massaged him and why. It turns out, these were his bathroom attendants. You see, MGA had broken his right-arm very early in life, most likely pre-1857, since MGA was the only male in his entire family who didn’t help the British fight off his fellow country men, most likely because MGA’s couldnt lift a rifle with his right arm so despite being 17-24 years old, he was useless. Nevertheless, MGA ate and drank with his left hand exclusively, however, he couldnt properly clean his own excretions, thus a bathroom attendant was always on duty for MGA. These bathroom attendants also gave MGA massages, sometimes they were men and sometimes they were women, they were mostly poverty stricken people who lived on the roadways and gypsys and etc, those types of people were happily ready to be employed in all such household cleaning jobs. MGA’s top 2 toilet attendants were Shaikh Hamid Ali and Muhammad Abdullah Sanauri.

In 1884, MGA fabricated the story of the red drops, MGA was with his bathroom attendant, Abdullah Sanoori.  MGA was in his new bathroom, which was inside the newly built Masjid Mubarak, MGA had most likely used the bathroom and his attendant was most likely always used to cleaning MGA’s body, he saw red drops which seem to have come from nowhere. However, it was most likely a part of MGA’s excretion.

From 1880-1889, Shaikh Hamid Ali was also a toilet attendant of MGA

These attendants sometimes asked MGA questions on religion

“””On the authority of myIan bhagou and bannou , that bhannou asked to MIrZa Qadyani that ” does one get good deeds for prayer (salllat ) ,????

He ( mirza Qadyani ) replied that ” one will neither get any punishment nor good deeds for prayer ( sallat ) . Five times prayer must not be left ………….”

1302 seertul Mahdi – fifth part . Written by son of mirza qadyani mirza Bashir m.a”””

The scan

Bhano also tells us

Quotation no.786 seertul Mahdi .( third part )

1- Women use to guard mirza qadyani at night

2- Mirza qadyani use to give them instructions to wake him up if he talk during his sleep

3- And their names were mai rasool Bibi, sister of babu shah seen, mai fajou, sister of Munshi Mohammad.

Another ref from Al-Fazl (scan needed)
“My late wife…..went to Hazrat Promised Messiah at the age of 15 in Dar-ul-Iman (Mirza’s private room) …the sire very much liked her service of massage his legs” (Al Fazl, March 20, 1928, pages 6-7, by Ghulam Muhammad Qadiani)

Another ref from Seeratul-Mahdi

(780). Dr Mir Muhammad Ismail narrated that Ummul Momineen (Nusrat Jahan begum) once told that hazrat sahab had an old women servant namely Bhano. One winter night when it was chilling cold she started massaging the legs of hazrat sb. Since she was massaging the legs of hazrat sb without removing quilt so she could not have any idea as to what she was massaging, was wooden side piece of bed. After a while hazrat sb said to bhano. It is very cold tonight bhano? Bhano replied in punjabi “HAN JI TADE E TE TUHADIYAN LATTAN LAKRI WANGOON HOYAN HOYAN AIN.” MEANING:- Yes sir that is why your legs have become stiff as wood.

This humble self states that hazrat sahab by asking question from Bhano might have drawn her attention to the fact that extreme cold has made u so senseless that, u don,t even realise whatever u r massaging are not my legs but these are wooden pieces of bed. But her answer turned it into a laughing stock. This humble self says that bhano was a resident of village Basra near Qadiyan and was a faithful and religious lady according to her environment.

Mufti Muhammad Sadiq tells us
Zikray Habib page 34 book By Qadyani Companion Mufti Muhammad Sadiq. A small Toilet was changed into room in Gurdaspur for mirza Qadyani after cleaning and adding tiles. Mirza Qadyani then use to sit alone locked inside that room for 2/3 hours .

The scan from Zikr-e-Habib

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

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

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

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

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

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

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

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

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

Some quotes

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

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


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

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

The scans


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What is Chuhra Mela?

MGA had many cousins who also enjoyed a life of privilege.  Mirza Imam ud Din served in the British military and was famous for his service in Delhi under the Hodson’s horse regiment.  Some of his cousins and uncles also served.  MGA did not serve at all, he stayed home, most likely because of his broken right arm/hand, thus he wouldn’t be able to even lift a rifle.

What is Chuhra Mela?
It was an annual gathering in Qadian, organized by Mirza Imam-ud-Din and composed of the sweeper (chuhra) community from Qadian and adjoining areas, and also claimed to be the re-incarnation of a Hindu-Muslim saint, Lal Beg.  This could be a possible inspiration for Mirza Ghulam Ahmad‘s Jalsa Salana and for his movement as a whole, as Mirza Imam-ud-Din was a first cousin and rival of Mirza Ghulam Ahmad.

Other parties also confused the two religious movements in Qadian. A reference to this confusion can be found in Malfoozat (Speeches) Vol.5, pp.48-49:

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