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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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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. MGA could thus never be Sultan ul Qalam, since he never wrote anyways.

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 scans
1234  14691319_1630128143953351_8182607200775275389_o


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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 Ahmadis. This practice must be discouraged.”””

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Apostacy in the Hanafi Fiqh is the best approach

The best approach to apostacy in Islam is via the Hanafi Fiqh in the Mughal Empire (the Ottomans seem to have a much more aggressive interpretation). MGA and his team of writers never commented clearly on apostacy in Islam and purposely. Apostacy in Islam is decided by islamic governments, not by people. In fact, the Mughal Empire and Ottoman Empire had their own unique interpretation of apostacy. In the Mughal Empire, penalty for Apostasy limited for those who cause Hirabah after leaving Islam, not for personal religion change.

Apostacy via the Hanafi Fiqh
Hanafi – recommends three days of imprisonment before execution, although the delay before killing the Muslim apostate is not mandatory. Apostates who are men must be killed, states the Hanafi Sunni fiqh, while women must be held in solitary confinement and beaten every three days till they recant and return to Islam. Penalty for Apostasy limited for those who cause Hirabah after leaving Islam, not for personal religion change.

Other schools of thought
Maliki – allows up to ten days for recantation, after which the apostate must be killed. Both men and women apostates deserve death penalty according to the traditional view of Sunni Maliki fiqh.[84]Shafi’i – waiting period of three days is required to allow the Muslim apostate to repent and return to Islam. After the wait, execution is the traditional recommended punishment for both men and women apostates.[84]Hanbali – waiting period not necessary, but may be granted. Execution is traditional recommended punishment for both genders of Muslim apostates.[84]Ja’fari – waiting period not necessary, but may be granted according to this Shia fiqh. Male apostates must be executed, states the Jafari fiqh, while a female apostate must be held in solitary confinement till she repents and returns to Islam.


File:Islam's Non-Believers Panel Discussion.webm

Ex-Muslim Fauzia Ilyas, co-founder of Atheist and Agnostic Alliance Pakistan, tells her story (15:53–19:02).

Inheritance and property rights for apostates were prohibited by Pakistan in 1963.[21] In 1991, Tahir Iqbal, who had converted to Christianity from Islam, was arrested on charges of desecrating a copy of the Qur’an and making statements against Muhammad. While awaiting trial, he was denied bail on the presumption by a Sessions Court and the appeals Division of the Lahore High Court that conversion from Islam was a “cognizable offense”. This decision was upheld by the High Court. The judge hearing the case, Saban Mohyuddin, rejected the idea that Iqbal should be sentenced to death for conversion, saying that Iqbal could only be sentenced if it could be proven he had committed blasphemy. The case was then transferred away from Mohyuddin.[307]

While there was no specific formal law prohibiting apostasy,[308] the laws against apostasy have been effectuated through Pakistan’s blasphemy laws.[309] Under Article 295 of its penal code, any Pakistani Muslim who feels his or her religious feelings have been hurt, directly or indirectly, for any reason or any action of another Pakistani citizen can accuse blasphemy and open a criminal case against anyone.[310] According to the Federal Shariat Court, the punishment for any type of blasphemy is death.[311] AbdelFatteh Amor has observed that the Pakistani judiciary has tended to hold apostasy to be an offence, although Pakistanis have claimed otherwise.[312] The UN expressed concern in 2002 that Pakistan was still issuing death sentences for apostasy.[313]

The Apostasy Act 2006 was drafted and tabled before the National Assembly on 9 May 2007. The Bill provided an apostate with three days to repent or face execution. Although this Bill has not officially become law yet, it was not opposed by the government which sent it to the parliamentary committee for consideration.[314] The principle in Pakistani criminal law is that a lacuna in the statute law is to be filled with Islamic law. In 2006 this had led Martin Lau to speculate that apostasy had already become a criminal offence in Pakistan.[315]

In 2010 the Federal Shariat Court declared that apostasy is an offence[316] covered by Hudood under the terms of Article 203DD of the Constitution.[317][318] The Federal Shariat Court has exclusive jurisdiction over Hudood matters and no court or legislation can interfere in its jurisdiction or overturn its decisions.[318] Even though apostasy is not covered in statutory law, the Court ruled that it had jurisdiction over all Hudood matters regardless of whether there is an enacted law on them or not.[319]

Other views on punishment

Various early Muslim scholars did not agree with the death penalty, among them Ibrahim al-Nakha’i (d. 715) and Sufyan al-Thawri and their followers, who rejected the death penalty for woman only and instead prescribed indefinite imprisonment until repentance. The Hanafi jurist Sarakhsi also called for different punishments between the non-seditious religious apostasy and that of seditious and political nature, or high treason.[91][92]

Medieval Islamic scholars differed on the punishment of a female apostate: death, enslavement, or imprisonment until repentance. Abu Hanifa and his followers refused the death penalty for female apostates, supporting imprisonment until they re-embrace Islam. Hanafi scholars maintain that a female apostate should not be killed because it was forbidden to kill women under Sharia.[92] In contrast, Maliki, Shafii, Hanbali and Ja’fari scholars interpreted other parts of Sharia to permit death as possible punishment for Muslim apostate women, in addition to confinement.[93]

Contemporary reform Muslims such as Quranist Ahmed Subhy Mansour,[94] Edip Yuksel, and Mohammed Shahrour have suffered from accusations of apostasy and demands to execute them, issued by Islamic clerics such as Mahmoud Ashur, Mustafa Al-Shak’a, Mohammed Ra’fat Othman and Yusif Al-Badri.[95] Despite claiming to have received death threats, Edip Yuksel also believes that high-profile apostates who are controversial should be killed. He wrote, “Apostasy is not what gets one killed. It’s a combination of being controversial and having a high profile.”[96]

Prominent recent examples of writers and activists killed because of apostasy claims include Mahmoud Mohammed Taha, executed by the Sudanese government, as thousands of demonstrators protested against his execution,[97][98] and Faraj Foda, victim of Islamic extremists who were later arrested and imprisoned for 20 years.[99][100] The Egyptian Nobel prize winner Najib Mahfouz was injured in an attempted assassination, paralyzing his right arm.[101] The case of Abdul Rahman, an Afghan who converted from Islam to Christianity, sparked debate on the issue. While he initially faced the death penalty, he was eventually released as he was deemed mentally unfit to stand trial.[102] Additionally, some, although not all Islamic states that do not directly execute converts from Islam sometimes instead indirectly facilitate extrajudicial killings performed by the apostate’s family, particularly if the apostate is vocal.[103]

Opposition to execution

Over the centuries a number of prominent ulema, including the Maliki jurist Abu al-Walid al-Baji (d. 474 AH) held that apostasy is not a hadd crime and thus is liable only to a discretionary punishment (ta’zir).[81] Some early authorities, such as Ibrahim al-Nakhai and Sufyan al-Thawri, as well as the Hanafi jurist Sarakhsi (d. 1090), believed that an apostate should be asked to repent indefinitely and never condemned to death.[81][104] According to Sarakhsi, apostasy from Islam is a great offense, but its punishment is postponed until the Day of Judgement.[104] The view that the Quran speaks only of otherworldly punishment for apostasy was also held by the Grand Imam of Al-Azhar (1958–1963) Mahmud Shaltut, who held that the prescription of death penalty for apostasy found in hadith was aimed at prevention of aggression against Muslims and sedition against the state.[81] Contemporary scholar Mirza Tahir Ahmad quotes a number of companions of Muhammad or early Islamic scholars (Ibn al-Humam, al-MarghinaniIbn Abbas, Sarakhsi, Ibrahim al-Nakh’i) to argue that there was not an ijma (consensus among scholars or community) in favor of execution of murtadd in early Islam.[105]

Contemporary Islamic Shafi`i jurists such as the Grand Mufti Ali Gomaa[106][107] and fiqh scholar Taha Jabir Alalwani[108] along with Shi’a jurists such as Grand Ayatollah Hossein-Ali Montazeri[109] and Grand Ayatollah Hussein Esmaeel al-Sadr[110] and some jurists, scholars and writers of other Islamic sects,[who?] have argued or issued fatwas that the changing of religion is not punishable, but these minority opinions have not found broad acceptance among the majority of Islamic scholars.[citation needed] However others have successfully argued that the majority view, in both the past and the present, wasn’t a severe punishment for mere apostasy.[111]

Javed Ahmad Ghamidi writes that punishment for apostasy was part of divine punishment for only those who denied the truth even after clarification in its ultimate form by Muhammad (Itmaam-i-hujjat), hence, he considers it a time-bound command and no longer punishable.[112]

Tariq Ramadan states that given “the way the Prophet behaved with the people who left Islam (like Hishâm and ‘Ayyash) or who converted to Christianity (such as Ubaydallah ibn Jahsh), it should be stated that one who changes her/his religion should not be killed”. He further states that “there can be no compulsion or coercion in matters of faith not only because it is explicitly forbidden in the Qur’an but also because free conscious and choice and willing submission are foundational to the first pillar (declaration of faith) and essential to the very definition of Islam. Therefore, someone leaving Islam or converting to another religion must be free to do so and her/his choice must be respected.”[113]

Reza Aslan argues that the idea that apostasy is treason rather than exercise of freedom of religion is not so much part of Islam, as part of the pre-modern era when classical Islamic fiqh was developed, and when “every religion was a ‘religion of the sword'”.[114]

This was also an era in which religion and the state were one unified entity. … no Jew, Christian, Zoroastrian, or Muslim of this time would have considered his or her religion to be rooted in the personal confessional experiences of individuals. … Your religion was your ethnicity, your culture, and your social identity… your religion was your citizenship.[114]

The Ahmadiyya Muslim Community, a minority sect found in South and Southeast Asia, rejects any form of punishment for apostasy whatsoever in this world, citing hadith, Quran, and the opinions of classical Islamic jurists to justify its views.[115] However, Ahmadiyya Muslims are widely considered as non-Muslim apostates and persecuted by mainstream Islam, because of their beliefs.[62][64]


The basis for an opposition to execution for mere apostasy in the Qur’an stems from the following:[116][117][118]

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.

— Quran 2:256

Say, “The truth is from your Lord”: Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

— Quran 18:29

And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?

— Quran 10:99

Therefore do remind, for you are only a reminder. You are not a watcher over them;

He said: “O my people! See ye if (it be that) I have a Clear Sign from my Lord, and that He hath sent Mercy unto me from His own presence, but that the Mercy hath been obscured from your sight? shall we compel you to accept it when ye are averse to it?

— Quran 11:28

Jonathan A.C. Brown explains that “According to all the theories of language elaborated by Muslim legal scholars, the Qur’anic proclamation that ‘There is no compulsion in religion. The right path has been distinguished from error’ is as absolute and universal a statement as one finds. The truth had been made clear, and now, ‘Whoever wants, let him believe, and whoever wants, let him disbelieve,’ the holy book continues (2:256, 18:29). “, and hence the Qur’an granted religious freedom.[116] Peters and Vries, in contrast, write that the Quranic verse 2:256 was traditionally interpreted in a different way, considered abrogated (suspended and overruled) by later verses of Quran by some classical scholars.[119] Peters and Vries note that some interpreted this verse has been that it “forbids compulsion to things that are wrong but not compulsion to accept the truth”.[119] However, that isn’t true since Muslim scholars have established the abrogated verses and (2:256) isn’t among them,[120][121] moreover, many Qur’anic commentators and Muslim scholars interpret (2:256) by reasoning that the truth of Islam is so self-evident that no one is in need of being coerced into it; and embracing Islam because of coercion would not benefit the convert in any case.[122][123][124][125][126]

Khaled Abou El Fadl claims that the verses (88:21–22) emphasizes that even Muhammad does not have the right to think of himself as a warden who has the power to coerce people. This is reaffirmed by many of the historical reports regarding the Qur’anic revelation that emphasize that belief and conviction cannot be coerced. He further states that moderates consider the verse (2:256) to be enunciating a general, overriding principle that cannot be contradicted by isolated traditions attributed to the Prophet. He concludes that moderates do not believe that there is any punishment that attaches to apostasy.[127]

S. A. Rahman, a former Chief Justice of Pakistan, argues that there is no indication of the death penalty for apostasy in the Qur’an.[128] W. Heffening states that “in the Qur’an the apostate is threatened with punishment in the next world only.”[129] Wael Hallaq holds that nothing in the law governing apostate and apostasy derives from the letter of Quran.[130] The late dissenting Shia jurist Grand Ayatollah Hossein-Ali Montazeri stated that the Quranic verses do not prescribe an earthly penalty for apostasy.[109]

Islamist author Sayyid Abul Ala Maududi argued that verses [Quran 9:11] of the Qur’an sanction death for apostasy. In contrast, Pakistan’s jurist S. A. Rahman states “that not only is there no punishment for apostasy provided in the Book but that the Word of God clearly envisages the natural death of the apostate. He will be punished only in the Hereafter…”[131] Rahman also highlights that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur’an. Ahmet Albayrak explains in The Qur’an: An Encyclopedia that regarding apostasy as a wrongdoing is not a sign of intolerance of other religions, and is not aimed at one’s freedom to choose a religion or to leave Islam and embrace another faith, but that on the contrary, it is more correct to say that the punishment is enforced as a safety precaution when warranted if apostasy becomes a mechanism of public disobedience and disorder (fitna). At this point, what is punished is the action of ridiculing the high moral flavour of Islam and posing a threat to public order. Otherwise, Islam prohibits spying on people and investigating their private lives, beliefs and personal opinions.[27]

Enayatullah Subhani argues that death penalty mentioned in the Hadith is not for the apostates, rather it is the punishment of collective conspiracy and treason against the government.[132]


Writing in the Encyclopedia of Islam, Heffening holds that contrary to the Qur’an, “in traditions [i.e. hadith], there is little echo of these punishments in the next world… and instead, we have in many traditions a new element, the death penalty.”[133][page needed] Wael Hallaq states the death penalty reflects a later reality and does not stand in accord with the deeds of Muhammad.[130]

Ayatollah Montazeri holds that it is probable that the punishment was prescribed by Muhammad during early Islam to combat political conspiracies against Islam and Muslims, and is not intended for those who simply change their belief or express a change in belief. Montazeri defines different types of apostasy; he argues that capital punishment should be reserved for those who desert Islam out of malice and enmity towards the Muslim community, and not those who convert to another religion after investigation and research.[109]

Historic impact

The charge of apostasy is often used by religious authorities to condemn and punish skeptics, dissidents, and minorities in their communities.[41] From the earliest history of Islam, the crime of apostasy and execution for apostasy has driven major events in Islam. For example, the Ridda wars (civil wars of apostasy) shook the Muslim community in 632–633 AD, immediately after the death of Muhammad.[41][134] These apostasy wars split the two major sects of Islam – Sunni and Shia, and caused numerous deaths.[135][136] Sunni and Shia sects of Islam have long called each other as apostates of Islam.[137]

The term Zindīq refers to a freethinker, atheist or a heretic. Originally it referred to a dualist and also the Manichaeans, whose religion for a time threatened to become the dominant religion of the educated class and who experienced a wave of persecutions from 779 to 786. A history of those times states:[138]

“Tolerance is laudable”, the Spiller (the Caliph Abu al-Abbās) had once said, “except in matters dangerous to religious beliefs, or to the Sovereign’s dignity.”[138] Mahdi (d. 169/785) persecuted Freethinkers, and executed them in large numbers. He was the first Caliph to order composition of polemical works to in refutation of Freethinkers and other heretics; and for years he tried to exterminate them absolutely, hunting them down throughout all provinces and putting accused persons to death on mere suspicion.[138]

The New Encyclopedia of Islam states that after the early period, with some notable exceptions, the practice in Islam regarding atheism or various forms of heresy, grew more tolerant as long as it was a private matter. However heresy and atheism expressed in public may well be considered a scandal and a menace to a society; in some societies they are punishable, at least to the extent the perpetrator is silenced. In particular, blasphemy against God and insulting Muhammad are major crimes.[138]

From the 7th century through the 18th century, atheists, materialists, Sufi, and Shii sects were accused and executed for apostasy in Islam. In the 8th century, apostates of Islam were killed in West Asia and Sind.[139] 10th-century Iraq, Sufi mystic Al-Hallaj was executed for apostasy; in 12th-century Iran, al-Suhrawardi along with followers of Ismaili sect of Islam were killed on charges of being apostates;[41] in 14th-century Syria, Ibn Taymiyyah declared Central Asian Turko-Mongol Muslims as apostates due to the invasion of Ghazan Khan;[140] in 17th-century India, Dara Shikoh and other sons of Shah Jahan were captured and executed on charges of apostasy from Islam by his brother Aurangzeb.[141]

Other sources say that executions of apostates have been “rare in Islamic history”.[25] While Al-Hallaj was officially executed for possessing a heretical document suggesting hajj pilgrimage was not required of a pure Muslim, it is thought he would have been spared execution except that the Caliph at the time Al-Muqtadir wished to discredit “certain figures who had associated themselves” with al-Hallaj.[142] (Previously al-Hallaj had been punished for talking about being at one with God by being shaved, pilloried and beaten with the flat of a sword. He was not executed because the Shafi’ite judge had ruled that his words were not “proof of disbelief.”[142]) According to historian Bernard Lewis, in the “early times” of Islam, “charges of apostasy were not unusual, and … the terms ‘unbeliever’ and ‘apostate’ were commonly used in religious polemic … in fact such accusations had little practical effect. The accused were for the most part unmolested, and some even held high offices in the Muslim state. As the rules and penalties of the Muslim law were systematized and more regularly enforced, charges of apostasy became rarer.”[143] When action was taken against an alleged apostate, it was much more likely to be “quarantine” than execution, unless the innovation was “extreme, persistent and aggressive”.[143]

During the colonial era, death for apostasy was abolished in many Muslim-majority colonies. Similarly, under intense European pressure, death sentence for apostasy from Islam was abolished by the Edict of Toleration, and substituted with other forms of punishment by the Ottoman government in 1844; the implementation of this ban was resisted by religious officials and proved difficult.[144][145] A series of edicts followed during Ottoman’s Tanzimat period, such as the 1856 Reform Edict. Despite these edicts, there was constant pressure on non-Muslims to convert to Islam, and apostates from Islam continued to be persecuted, punished and threatened with execution, particularly in eastern and Levant parts of the then Ottoman Empire.[144] The Edict of Toleration ultimately failed when Sultan Abdul Hamid II assumed power, re-asserted pan-Islamism with sharia as Ottoman state philosophy, and initiated Hamidian massacres in 1894 against Christians, particularly of ArmeniansAssyrians and crypto-Christian apostates from Islam in Turkey (Stavriotes, Kromlides).[146][147][148][not specific enough to verify]

In “recent decades” before 2006, the United States Commission on International Religious Freedom listed four cases of execution for apostasy in the Muslim world: one in Sudan in 1985; two in Iran, in 1989 and 1998; and one in Saudi Arabia in 1992.[25]

Apostasy in the recent past

Penalties (actual or proposed) for apostasy in some Muslim-majority countries as of 2020.

  Death penalty
  Converting a Muslim is a crime

  Loss of child custody/marriage


More than 20 Muslim-majority states have laws that declare apostasy by Muslims to be a crime.[31] As of 2014, apostasy was a capital offense in Afghanistan, Brunei, Mauritania, Qatar, Saudi Arabia, Sudan, the United Arab Emirates, and Yemen.[31] Executions for religious conversion have been infrequent in recent times, with four cases reported since 1985: one in Sudan in 1985; two in Iran, in 1989 and 1998; and one in Saudi Arabia in 1992.[31][25] In Mauritania, Saudi Arabia, Jordan, and Yemen apostasy laws have been used to charge persons for acts other than conversion.[31] In addition, some predominantly Islamic countries without laws specifically addressing apostasy have prosecuted individuals or minorities for apostasy using broadly-defined blasphemy laws.[149] In many nations, the Hisbah doctrine of Islam has traditionally allowed any Muslim to accuse another Muslim or ex-Muslim for beliefs that may harm Islamic society. This principle has been used in countries such as Egypt, Pakistan and others to bring blasphemy charges against apostates.[150]

The violence or threats of violence against apostates in the Muslim world in recent years has derived primarily not from government authorities but from other individuals or groups operating unrestricted by the government.[151][page needed] There has also been social persecution for Muslims converting to Christianity. For example, the Christian organisation Barnabas Fund reports:

The field of apostasy and blasphemy and related “crimes” is thus obviously a complex syndrome within all Muslim societies which touches a raw nerve and always arouses great emotional outbursts against the perceived acts of treason, betrayal and attacks on Islam and its honour. While there are a few brave dissenting voices within Muslim societies, the threat of the application of the apostasy and blasphemy laws against any who criticize its application is an efficient weapon used to intimidate opponents, silence criticism, punish rivals, reject innovations and reform, and keep non-Muslim communities in their place.[152]

Similar views are expressed by the non-theistic International Humanist and Ethical Union.[153]

Public opinion

A survey based on face-to-face interviews conducted in 80 languages by the Pew Research Center between 2008 and 2012 among thousands of Muslims in many countries, found varied views on the death penalty for those who leave Islam to become an atheist or to convert to another religion.[154] In some countries (especially in Central Asia, Southeast Europe, and Turkey), support for the death penalty for apostasy was confined to a tiny fringe; in other countries (especially in the Arab world and South Asia) majorities and large minorities support the death penalty.

In the survey, Muslims who favored making Sharia the law of the land were asked for their views on the death penalty for apostasy from Islam.[154] The results are summarized in the table below. Note that values for Group C have been derived from the values for the other two groups and are not part of the Pew report.[154]


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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, 1897-98). 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 1814 when Ata Muhammad died, in roughly 1814, Mirza Ghulam Murtaza and his extended family were allowed to move back to Qadian (see Griffin, Punjab Chiefs). Ranjit Singh then gave 5 villages (+Qadian) back to Mirza Ghulam Murtaza and his brothers. 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.

When Ata Muhammad died, in roughly 1814, Mirza Ghulam Murtaza and his extended family were allowed to move back to Qadian (see Griffin, Punjab Chiefs). Ranjit Singh then gave 5 villages (+Qadian) back to Mirza Ghulam Murtaza and his brothers.

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 claims to be born as a twin, his twin sister dies at birth (see Dard),however, this is lie, MGA was not born a twin, MGA was trying to make a parallel with the fact that Allah said that he made up all in pairs. MGA has a big brother (Mirza Ghulam Qadir) and a big sister (Murad Bibi).

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 (see Kitab ul Barrriya). However, MGA seems to deny this a year later. Dard tells us that in “”about 1845, when MGA was about ten, another tutor was employed. His name was Fadl Ahmad. He came from Ferozewala, district Gujranwala, and belonged to the Ahl-e-Hadith school. His son, Mubarak Ali of Sialkot, became afterwards a follower of MGA. He was a good and pious man and worked hard with his pupil. He instructed MGA in the elements of Arabic grammar. When MGA reached the age of 17 or 18 a shia named Gul Ali Shah of Batala was appointed his servant (nokar), and MGA learnt more of Arabic grammar and something of logic from him.””


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 favorable opportunity 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 even moves to Batala for some time to learn Arabic and urdu, he is taught by the same teachers as Muhammad Hussain Batalvi. MGA’s father owned a house in Batala. Mirza Sahib’s father, Mirza Ghulam Murtaza Sahib owned a house in Batala and would reside in it. Mirza Sahib and I would study with a Shia teacher, Gul Ali Shah Sahib. Hazrat Mirza Sahib was studying a book of medicine [Asbab-e-Tibb or Asbab] while I studied a book of grammar [Hidayat Nahv]. We studied together for about four months. Thereafter, my father sent me to another city for education.

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 Hussain 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 then quotes 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

Links and Related Essay’s

Prophecy about Muhammadi Begum – the truth!


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


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.

Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam


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 3 toilet attendants were Shaikh Hamid Ali, Pir Sirajul-Haqq Nu‘mani 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.
Continue reading “Ahmadiyya leadership admitted (in the 1930’s) that MGA used lots of editors and ghost writers”

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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Click to access Life-of-Ahmad.pdf

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