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Mirza Ghulam Ahmad was considered a Kafir in 1884, before his wild claims

Ahmadis will be seen running around making many false arguments.  They are brainwashed to learn these arguments, so thus, they never listen or seek to understand why people don’t believe in Ahmadiyya, aka the Mirza family business.

New research from Upal (2017) proves that MGA was called a Kafir even before his wild claims!
All of the research work on Ahmadiyya up to 2016 indicated that MGA was only called a Kafir in 1891, as he claimed to be the second coming of Esa (as).  However, new research from Upal proves that MGA was called a Kafir as early as the 1880–1884 era (see page 126).  This was during the time that MGA was affiliated with the Ahle-Hadith aka Wahhabis of India.  However, it should be noted that in 1891, MGA also did Takfir on any and all Muslims who believe in Abrogation or that Muhammad (Saw) isn’t the final prophet.  MGA was denying a claim to prophethood in this era, in fact, he kept on denying it until Nov. of 1901, when he finally claimed prophethood and in a round about way.

Batalvi’s comments from 1884 on MGA being called a Kafir
As we know, the Ahle-hadith circles in British-India donated heavily towards MGA’s Braheen-e-Ahmadiyya.  They were not impressed, in fact, the husband of the Queen of Bhopal tore up the Braheen-e-Ahmadiyya (we are not sure what year or which volume) and sent it back to Qadian in disgust.  They were offended!!!  MGA’s denied all the miracles of Esa (As) and was disrespecting a high-ranking Messenger of Allah.

Upal (2017) writes
Page 126

“””While Nawab Sidiq Khan had criticized Braheen because of its anti-Christian
views, a number of other Muslim leaders saw in it claims that ran counter to their
understanding of Islamic doctrine. These included Amritsar and Ludhiana’s Muslim
leaders who issued a fatwa of kufr against Ahmad and went around India to collect
signatures from other Muslims to the same effect (Batalavi, 1884: 170). Ahmad’s friend,
Muhammad Hussain Batalavi, took upon himself to reply to this criticism through
his Ishat-us-Sunnah magazine. He devoted a whopping one hundred and fifty three
pages of Issue Nine and Ten to respond to each of these criticisms with well researched
arguments. The amount of time, effort, money, and his personal capital, Batalavi spent
on defending Ahmad reveals the extent of their ideological and social connections.
The review also reveals Batalavi’s perceptions of Ahmad. Batalavi clearly identifies
with Ahmad as a fellow Punjabi Ahl-e-Hadith who is willing to spend considerable
resources to defend Islam. He also sees Ahmad as more rural, less educated, less
sophisticated, and less successful than himself. He sees Ahmad as “a Punjabi who has
never had the opportunity” to live in the cosmopolitan cultural centers of Hindustan,
“who hasn’t had the occasion to read Urdu literature” and therefore is not able to write
“refined Urdu vernacular” (Batalavi, 1884: 346). There are also hints of a noble savage in
Batalavi’s perceptions of Ahmad as he sees Ahmad as someone who is so overcome with
religious fervor and zeal that “he’s unable to hold back” from including his unrelated
revelations in the Braheen (thereby lengthening it and “increasing publication
costs”), and someone who doesn’t understand that the “current civilization” demands
refraining from crudely attacking one’s enemies (Batalavi, 1884: 346).
Batalavi touts his personal knowledge of Ahmad’s beliefs beyond the words
written in Braheen to defend Ahmad. Answering the accusation that some of Ahmad’s
English revelations are grammatically incorrect, Batalavi says, “When I met the
author who visited the city of Batala, where I am now, I asked him, ‘when you receive
revelations in English, are you shown English alphabets or Persian alphabets?’ He
responded that he is shown English sentences written in Farsi script. That’s when
I became sure of my suggestion that the mistake lies in the author’s perception…
and not the divine revelation” (Batalavi, 1884: 291). Ahmad’s ignorance of English
and his miracle of English revelations will attract English speaking Christians and
Hindus to Islam argues Batalavi. It’s clear that Batalavi sees the younger Ahmad as
his junior, albeit more zealous, friend in need of assistance. Batalavi sees himself
as heroically defending Ahmad with his superior knowledge of Quran, Hadith, and
Islamic traditions. Since Batalavi does not see Ahmad as his competitor, he holds
nothing back in defending him.”””

In the Braheen-e-Ahmadiyya, vol. 3, 1883, MGA claimed that 9:32 was revealed to himself
In this era, MGA began faking revelations onto himself in great abundance.  In fact, he applied 9:32 onto himself and without a commentary, later on in 1901, he would claim that the word Messenger in this verse and subsequently to the revelation of MGA in 1883, was an indication of MGA’s prophethood.

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In 1884, before his wildest claims, MGA defined Inni-Mutawafeeka, wa Raffa as I shall give you full reward and shall raise you towards Me


Most Ahmadis on social media have no idea what MGA wrote, this is evident when we give counter-arguments and they quickly deflect to other topics or other lines of argumentation. They deflect for a number of reasons.  #1–they lack the ability to think independently, aka critical thinking, Ahmadis rely on their Mullah’s to give them interpretations of MGA writings and the Quran, no other sources are even trusted.  #2–they know that they are lying and choose to be argumentative and defensive, not open and clear.

When Ahmadis argue that Esa (As) is dead, and its clear in the quran
We mention that if it’s so clear, why did MGA have the opposite belief until he was roughly 50 years old, aka 1891.  We continue to argue, if it is so clear in the Quran, why did MGA not understand sooner?  Per Ahmadiyya sources, MGA was reading the quran most likely everyday from at least age 10 to age 50.  Most Ahmadi’s freeze up at this point and deflect to other silly arguments.

Per MGA, by 1884, and per the quranic verse 3:55, muta-wafeeka doesn’t mean death and Raffa, in this context means to physically raise someone to heaven, i.e. towards Allah.

In the Braheen-e-Ahmadiyya vol. 4, while published in his own revelations and explaining them:

“””I shall give you full reward and shall raise you towards Me. I shall place those who follow you—that is, truly enter into the fold of the followers of Allah and the Messenger—above those who deny you until the Day of Judgment.””” Braheen-e-Ahmadiyya vol. 4, online english edition, page 398.

Mutawafeeka in 3:55 doesn’t mean FULL reward either
Another point to take notice of is the fact that MGA was already taking up the Sir Syed position as he wrote BA 1–4.  MGA claims to have written all 4 volumes of BA as early as 1879, the delay was only in publishing.  Nonetheless, we can see how MGA was slowly changing his claims, he was already asserting Mutawafeeka means something other then “capturing in fully, body and soul”.

This very same reference as recorded in Tadhkirah, 2009 online edition
Under a lengthy Arabic revelation, which starts off with “Inni-Mutawafeeka, wa rafia o ka…”

“””I shall give you full reward and shall raise you towards Me…”””

Tadhkirah, 2009 online edition refers to the Urdu version of BA-4
Barahin-e-Ahmadiyyah, part 4, pp. 510–521 sub-footnote 3,—Urdu
Ruhani Khaza’in, vol. 1, pp. 608–623 sub-footnote 3]—Urdu

MGA refers to this issue in 1898, in his book Ayyam us Sulah
“””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not,
however, claim that I cannot be mistaken in an interpretation Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.

[Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272
See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote,
Ruhani Khaza’in, vol. 21, p. 93 footnote]
^^Taken from Tadhkirah, 2009 online edition, pages 118-119

The full Arabic revelation from BA-4, online english edition
اني متوفیك ورافعك اليَّ وجاعل الذین اتبعوك فوق الذین کفروا الی یوم القیٰمۃ ولا تھنوا ولا
تحزنوا و کان الّٰل بکم رءُوفًا رحیما۔ الا ان اولیاء الّٰل لا خوف علیھم ولا ھم یحزنون۔ تموت
وانا راض منك فادخلوا الجنۃ ان شاء الّٰل اٰمنین۔ سلام علیکم طبتم فادخلوھا اٰمنین۔ سلام
علیك جعلت مبارکا۔ سمع الّٰل انہ سمیع الدعاء انت مبارك في الدنیا والاخرۃ۔ امراض
الناس وبرکاتہ ان ربك فعال لما یرید۔ اذکر نعمتي التي انعمت علیك وانی فضلتك
علی العلمین۔ یاایتھا النفس المطمئنۃ ارجعی الی ربك راضیۃ مرضیۃً فادخلی فی عبادی
وادخلی جنتی۔ منَّ ربکم علیکم و احسن الی احبابکم وعلمکم مالم تکونوا تعلمون۔ وان
تعدوا نعمۃ الّٰل لا تحصوھا۔

Tafsir Ibn Kathir on 3:55
(55. And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify ﴿save﴾ you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.”

Ibn Kathir goes on to write

“””I will take you) is in reference to sleep, for Allah raised `Isa while he was asleep.””

“””(For surely; they killed him not But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him before his death. And on the Day of Resurrection, he ﴿`Isa﴾ will be a witness against them.) ﴿4:156-159﴾

`His death’ refers to `Isa, and the Ayah means that the People of the Book will believe in `Isa, before `Isa dies. This will occur when `Isa comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in `Isa, for he will annul the Jizyah and he will only accept Islam from people. Ibn Abi Hatim recorded that Al-Hasan said that Allah’s statement,””””

MGA stole Sir Syed’s position on the death of Esa (As) in the 1889-1891 era

In 1891, when MGA made his big claims, he denied prophethood–Mufti Sadiq was heavily involved

MGA denied prophethood as early as 1884, some ulema of India had already issued a Fatwa of Kufr.  As we have recently learned, MGA was already claiming to be the Messiah in 1889, Ahmadiyya leadership has always suppressed this data, the Ahmadi-mullahs lie about almost everything in their pursuit of gainful employment.  We can come across some additional data about MGA’s denial of prophethood in 1891, it is posted in the below.  This is a longer story…MGA and his team denied prophethood until November of 1901, and even a bit earlier to the summer of 1900.  A reader would have to be very well versed in the dynamic of the split to fully understand the brevity of this data.  Finally, it should be noted that MGA and his team vehemently denied prophethood using the argument that the word prophet should be replaces in all of MGA’s books and revelations to muhaddas.


In 1891 Mirza Qadiani had to flee from Ludhiana to Amritsar after a complaint was lodged against him for creating Law and order situation.From Ludhiana he came to Amritsar. Peoples of this city were against him too.

Mirza was so petrified that he sent Mufti Sadiq to offer prayer in the Masjid of Ghaznavi Scholars, Where Mufti Sadiq managed to have a meeting of Mirza Qadiani with Ahle Hadis Scholar Molvi Ahmadullah.

Mufti Sadiq a, close disciple of Mirza Qadiani writes in his book ZIKR E HABIB (screen shot attached), that:-

“During meeting Molvi Ahmadullah said to Mirza Qadiani that some of your writings reveal that you are a claimant of prophethood that is why peoples have turned against you. Hazrat SAHIB (MGQ) explained the actual meaning of his claim (ie he do not at all means actual prophethood). Molvi Ahmadullah sahib said ok you give us in writing that wherever the word nabuwwat appears in your writings, it does not mean Nabuwwat it means MOHADDISIYAT AND IN NO WAY IT IS AGAINST THE FAITH OF KHATM E NABUWWAT. Hazrat sahib immediately wrote this on a piece of paper and handed it over to Molvi Ahmadullah Sahib which was kept by Molvi sahib for showing to ulema who were to excommunicate MGQ because of his claims.”


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In 1893, MGA was called a Kafir by a scholar from Baghdad, whilst in India

When MGA made his wild claims (1889 –1891), he also claimed to have been accepted in Arabia, Egypt and other arab lands.  However, these were all the exaggerations of MGA and his team, they did this in terms of marketing, since no one could verify this support.  Nevertheless, we have found a contemporary scholar from Baghdad, Al Syed Abdul Razzaq Qadri , who was staying at Hyderabad Deccan India, he seems to have read the book Aina Kamalat e Islam by MGA, but then gave the book back to its owner. The heretic expressions and false claims of MGA as mentioned in the book made him angry and shocked.  In June 1893 he wrote letters to MGA calling him a liar, heretic and liable to be put to death with a sharp sword or killed by burning in the fire, a punishment for heretics. He asked MGA to send him a copy of the book so that he may write a comprehensive reply to what has been stated by MGA in AKI.  In response to his letters, MGA did not send the book to him but wrote him a detailed reply comprising mostly of irrelevant personal glorification tall claims and flattery in arabic language. Most parts of arabic text include Quraanic verses and ahadis not having much relevance to the topic. Later on, in 1893 this reply of MGA was published in the shape of a 75 paged book titled as TOHFA E BAGHDAD.  In the opening lines Mirza states he would respond to Abdul Razzaq Baghdadi in a civilized manner. However, towards the end of his letter his abusive language overpowered him and he used foul and obnoxious language.  This is a short 33 page booklet in Arabic by MGA and his team.

He states that:

“Remember when my nails are pricked into the body of opponent it make him worst example of regret.”

“Very soon my Noor, (light) would shine and whole world would follow it except shameless peoples. When the day of punishment from my god would approach no dogs would remain alive nor their barking would be heard at that time”.

Another quote from Hidden Treasures, pages 115-116
(Arabic): I shall humiliate him who designs to humiliate you. We shall suffice against your scoffers. O Ahmad, God has blessed you. You did not let loose but it was Allah who let loose so that you should warn a people whose ancestors have not been warned and that the way of the
guilty ones might become manifest. Say: I have been commissioned and I am the first of believers. Proclaim: The truth has arrived and falsehood has vanished, falsehood always vanishes away. Every blessing is from Muhammad, may peace and blessings of Allah be upon him, then blessed is he who taught and he who has been taught. Say: If I have invented it, the sin of it is on me. They plan and Allah plans and Allah is the Best of planners. He it is who has sent His Messenger with guidance and the religion of truth so as to make it prevail over every religion. There is no changing the words of Allah. I am with you so be you with Me wherever you might be. Be with Allah wherever you might be. Whatever direction might face there is the countenance of
Allah. You are the best people raised for the good of mankind and a source of pride for the believers. Despair not of the mercy of Allah. Hearken, the mercy of Allah is near. Hearken, the help of Allah is near. It will come to you from every distant track. Allah will help you from Himself. Men will help you whom We shall direct from heaven. There is no changing the words of Allah. Today you are in a position of high standing and trust with Us. They will say: ‘This is all his own invention’. Say: Allah is the Source of all this; and then leave them being beguiled by their sport. And who is more unjust than one who invents a lie against Allah? My mercy is on you in matters of the world as well as of faith. You are of those who are helped. (Tuhfa-e-Baghdad,
pp. 17-20, Ruhani Khaza’in, vol. 7, p. 21-23)


Mirza Ghulam Ahmad claimed that his coming to Earth was revealed in Surah Fatiha!!! Review of Religions, Feb 1924


My team and I have written about the wild claims of MGA many times.  We have written how MGA was most likely planning on claiming to be a law-bearing prophet if he had lived to 1911.  Further, in the era of 1900 to possibly 1935, Ahmadi’s considered MGA to be equal to Muhammad (saw) (nauzobillah) and vice versa.  This article is a translation of some arabic writings of MGA, that seem to have been recovered in this era, and then translated by M. Rahim Baksh.  The Review of Religions, was edited by the Khalifa’s younger brother, Mirza Bashir Ahmad, who was the only college educated child of the mirza family by 1924.

Highlights of this article
1—MGA claims that his coming was actually revealed to Muhammad (saw) in Surah Fatiha.
2—MGA claims to be the final brick, in the house of prophets, not Muhammad (saw).
3—MGA claims that the Jews are an accursed people and that Muslims have become just like the Jews.

The article
Prophecy Contained in The Opening Chapter of The Quran

MGA only wanted peoples money, like a peer

MGA was nothing more then a peer from the Punjab, people would go to him and ask for prayers for a son or other worldly prosperity like good health, and MGA would take their money without thinking twice.  Here is a reference that proves the point.

The Quote

“”A person who was rich and requested Molvi Abdul Aziz to pray so that he can get son . Molvi sb told him to go to Qadyian and ask Mirza Qadyiani .Person went to Qadyian and requested Mirza for prayers (through Abdullah Sanori ).Mirza said that prayers are not made in casual way that only by lifting hands .It is done by special conditions in heart .It is necessary that either i should had some special relation with him or he should do some service for religion , that from Mirza sb heart prayers come out .For Prayers , Mirza Qadyani (set a condition for his prayers towards a person )said he will only pray for a person if he pay or promise one lack Rs 1,00,000 Rs for islam .Then he will pray for him , then God sure will give him son. Mian Abdullah sanori said that he informed (mirza sb message) to him. On this person kept quite . That person died without having any children . His property got divided from fights and law cases ( as quoted by Mirza Bashir ahamed son of Mirza qadyani . in Serrtul Mahdi Quotation no.264 – new edition urdu”””

14980838_678994502261526_7371490755383521624_n 14907045_678994732261503_2992861547019571654_n

MGA was a peer from the Punjab who got rich praying for people to have children or prosperity, he took it too far with the wild claims, and the money laundering.  His children perfected the family business model and have been living off it for a long time.

Who is Syed Muhammad Hussain Batalvi? 1840-1920

Syed Muhammad Hussain Batalvi (1840-1920) was a contemporary of Mirza Ghulam Ahmad in the Punjab.  They were both born during the the last 8-9 years of Sikh rule and were under the Ramgharia Misl, which was annexed into the greater Sikh Empire in roughly 1816 by Ranjit Singh.  They were both educated by the same teachers as British rule began in roughly 1850.  Their parents also knew each other, when MGA’s family went to Batala, they always stayed at the ancestoral home of Syed Muhammad Hussain Batalvi.  They were both Ahl-e-Hadith Muslims aka Wahabis.  In 1878 Batalvi started the Ishaat us Sunnah magazine and gave MGA space to market his new book-series, the Braheen-e-Ahmadiyya.  In 1881, Batalvi gave MGA an exhaustive review and supported MGA’s work via the Ahl-e-Hadith.  In 1884, when MGA wanted to get married, Batalvi had a list of young girls with him and shared it with MGA, this is how they found out about the daughter of Mir Nasir Nawab.  The Ahl-e-Hadith grew weary of MGA in late 1884 and some even called MGA a Kafir, since MGA was boasting about divine revelations in his book series (the Braheen), neverthless, Batalvi stuck up for MGA yet again.  By 1889 they became enemies, since MGA claimed to be the second coming of Esa (as).  They organized debates with each other and jousted from their magazines until 1899, when the British government stepped in and absolved MGA and forced Batalvi to never insult MGA ever again (by calling him kafir or otherwise).  His disputes with Ahmadiyya seem to have ended here.  However, he did have a famous debate with a Quranist in 1902 and his sons were found at Qadian in 1910, later on they recanted and left Ahmadiyya.

The 1850’s
MGA and Batalvi used some of the same teachers and were classmates at many times, most likely in Batala.

Batalvi studied Hadith, logic and grammar from Molvi Syed Nazeer Husain (1805-1901).  The same Maulvi that read MGA’s nikkah in 1884.

After his mother died, and MGA completed his punishment, MGA returned to Qadian from Sialkot.  MGA abruptly visits Batala and almost has a debate with Batalvi, however, MGA comments that he agrees with everything Batalvi is saying (see BA4, pages 399-400).  Batalvi  had finished his studies on islam and as now an imam-proper.  This entire scenario happened in a mosque in Batala (see Dard, page 54).

He starts his newspaper, Ishaat us Sunnah, which runs until 1900 and then goes missing.  It seems to have been replaced with a new newspaper, the “Ahl-i-Hadis”.  Which was edited by Maulvi Sanaullah.

MGA mentions batalvi in BA3, on page 7 of the online english edition.  They seem to be very good friends.  MGA claims that Batalvi works as a secretary of the Anjuman-i-Hamdardi Islamia, Lahore.  Which is most likely the Anjuman Himayat-i Islam.  Maybe out of respect, MGA wrote it the way he did.

1884-MGA mentioned Batalvi in BA4
On pages 399-400, MGA remembers his debate with Batalvi that never happened.

Batalvi gives MGA’s Braheen-e-Ahmadiyya series a glowing review, however, after the 4th volume is published, the Ahl-e-Hadith Muslims call MGA a Kafir.  Batalvi sticks up for MGA in this era and claims that MGA is not claiming prophethood, only divine revelations.

The magazine became quite popular and was recognized by notable scholars and Government Officials. When Sir Charles Umpherston Aitchison, Governor of the Punjab from 1882-1887, left the area in April 1887, he gave Muhammad Hussain, a certificate testifying to his ability and learning. Muhammad Hussain proudly records this fact (See ‘ Isha‘atus Sunnah’ Vol. 20, No. 3).

MGA mentions Batalvi on page 20 of “The Green Announcement”.  They seem to still be friends up to this point.  MGA even refers to him an “eminent person”, we are not sure what the Urdu word is here for “eminent person”.

Batalvi begins to question MGA and his claims of being the second coming of Esa (as).  This spills over into the early part of 1890.

A full blown war breaks out between MGA and Batalvi.  They arrange to debate each other in Ludhiana, however, MGA requests the British government to intervene and save him.  This debate lasted for twelve days, from 20 July – 31 July 1891.  The venue was the ‘Masjid Awanan’ (Awana’s Mosque) at Ludhiana.  This was a written debate, wherein someone other then MGA read out MGA’s (alleged) writings.  The written papers of both sides were later published by MGA as Al-Haq Mubahathah Ludhiana (Urdu). [i.e. Truth: the Ludhiana Debate].  Batalvi goes around the Punjab and gets the majority of the Ulema to pass a Fatwa of Kufr on MGA.

MGA mentions Batalvi extensively in his book, ‘Nishan Asmani’ in english as “Heavenly Signs”.

March 17th, 1892
On roughly March 17th, 1891, MGA predicts that Batalvi would die in 40 days time or would suffer a major tragedy.  It expires on April 27th and Batalvi is fine, Batalvi then writes about it in his newspaper, this prediction isn’t published by MGA until 1893, in a book called, Aina Kamalat e Islam at page 601-604.

May 4th, 1893
MGA publishes a prophecy about Batalvi, that would he repent and stop calling MGA a Kafir and etc (see page 39).  Ahmadi’s claim that this was fulfilled when the British Government ordered him to never call MGA or Ahmadi’s as Kafirs ever again in 1899 and it was manifested in 1911-1913 era, when he was called to court to testify about Ahmadi’s.

Oct-Dec 1898
He claims that MGA broke the law and conducted a prophecy vs. himself.  Even though MGA is guilty, the British government absolves MGA.  MGA issues another prophecy against Batalvi, MGA claims that Batalvi will be disgraced by Feb 1900.

Ahmadiyya sources tell us that In November of 1902 a debate took place between Muhammad
Hussain Batalavi and ‘Abdullah Chakrhalavi on the importance and position of the Holy Quran and the hadith.  Chakrhalavi was the founder of the Ahl-e-Quran sect of North India, he died in 1931.

In Lecture Ludhiana, MGA mentions Batalvi, and even says that he visited Qadian often from roughly 1855–1889.  MGA also mentions the case of 1898 wherein Capt. Le Marchand saved MGA from going to jail.

MGA and his team publish a dream of MGA wherein it seems that Batalvi will convert to Ahmadiyya. It seems that MGA was still hoping that Batalvi would eventually accept MGA as the Messiah (See 2009 Online edition of Tadhkirah, pages 949-950).

2 of his children seem to have been taken to Qadian by Ahmadi’s and forcibly converted to Ahmadiyya.  Later on they recanted.  He also appears as a witness in some Ahmadiyya related cases.

Batalvi dies.

Ahmadi’s publish: “Batalvi Ka Anjam” by Mir Qasim Ali.

The son of Batalvi writes a book about MGA called “The useless Prophet”.

Via twitter, Ahmadi’s share info that some of the great grandsons of Batalvi have become Ahmadi.

Links and Related Essays

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Dr. Henry Martyn Clarke’s legal statement vs. MGA in the court of the District of Gurdaspur

Dr. Henry Martyn Clarke was working his best to get MGA arrested for a “breach of peace” in 1897, which was factual and accurate, MGA would have been found guilty, however, since the white colonist favored MGA, thus, MGA was never found guilty.  Dr. Clarke had initially filed the case at Amritsar, however, it was out of jurisdiction and was thus moved to Gurdaspur.  Dr. Clarke had already given his testimony at Amritsar, nevertheless, he gave a much more detailed commentary of the arrival of Abdul Hameed and his background at Gurdaspur.  We found this testimony in MGA’s book,. “kitab ul Barriya” (1897), in a Lahori-Ahmadi translation, pages 144-153.  It is important to note that MGA attempted to refute lots of the data in this testimony, we have left the footnotes in-tact and have added another section at the bottom wherein MGA’s comments can he aligned.

The expanded testimony
I have been a missionary doctor for fifteen years. I have known Mirza sahib since 1893. I was the originator of the religious debate which took place between Mr. Abdullah Atham and him. Mirza Ghulam Ahmad had claimed to be the leader of the Muslims. Before the debate began, we produced a book written by Maulvi Muhammad Husain Batalvi in which the leaders of the Muslims had declared that Mirza sahib was not a Muslim but an unbeliever and uncle of the Antichrist.  I was president of the debate committee from the side of the Christians. Twice I had to participate in the debate in place of Abdullah Atham. Mirza Ghulam Ahmad had to suffer a crushing defeat. Mirza sahib declared that he worked miracles. We demanded healing of the blind and the lame who were brought there. But he could not do so. Then Mirza sahib predicted that the Christian adversary would die within fifteen months. That is to say, that whoever of the two parties was not following the truth would be thrown into hell by the punishment of death within fifteen months. I present the printed book Jang-i-Muqaddas. The sign ∧ has been marked where Mirza sahib wrote this prophecy. Subsequently people had Abdullah Atham in mind. Abdullah Atham was an old man. Many persons were deputed to look after Abdullah Atham’s health. Abdullah Atham was attacked many times, because of which he had to change his house. From Amritsar he went to Ludhiana and from Ludhiana to Ferozepur.  During the last two months of the predicted period Abdullah Atham was granted special police protection, day and night. Out of the particular attacks one was made at Amritsar. Someone entrapped a cobra in an utensil and dropped it in the house of Abdullah Atham Christian. Although I did not see it myself yet it is true that that snake was killed and the public said so. Mr. Atham has also informed me that it happened like this. At Ferozepur, shots were twice fired at Abdullah Atham and once the door of Abdullah Atham’s bedroom was smashed.2 Mirza Ghulam Ahmad is a wealthy man. He always offers to pay very large amounts of money on condition of falsification of his claims. As for example in the poster Mi‘yar-ul-Akhyar wal-Ashrar, to quote the original, he has promised a reward of five thousand Rupees. I have come to know that he receives much money from his followers. He receives plenty of money sent through the post office.  The attacks on the life of Abdullah Atham were generally attributed to Mirza sahib. This is how the newspapers reported. But Mirza sahib never contradicted them.3 In fact, in a way he expressed jubilation and declared that Abdullah Atham had become a Muslim at heart. Mirza sahib calls himself the Promised Messiah. His intention is that a kind of general fear be created and the claim of being the Promised Messiah should establish awe in the hearts of the people and the
people should accept this claim. Mirza sahib stated this portion: “In the book Jang-i-Muqaddas the revealed words given on pages 16 and 17 are from me, and in the notification ‘B’ the promise of five thousand is also from me, and in the book Shahadat-ul-Quran the prophecies mentioned on page 188 are almost in my words”. In the book Shahadat-ul-Quran death has been predicted in respect of three religions. Firstly, about the son-in-law of Ahmad Beg, with reference to the Muslims; secondly, about Lekhram of Peshawar, with reference to the Hindus; and thirdly, about Abdullah Atham, with reference to the Christians. With this the intention of Mirza sahib was to cast terror. I had been arranging for the protection of Abdullah Atham, and
when the prophecy about Abdullah Atham was not fulfilled,4 I publicised generally about Mirza sahib being false. Public meetings were held, as a result of which Muslims looked upon Mirza sahib with great contempt and he was much disgraced. Mirza sahib became strongly opposed to me. A man Maulvi Abdul Haq Ghaznavi published a poster (exhibit D) in which he wrote regarding Mirza sahib that he had caused the revered figures of the religion to be abused by the
Aryas and others. Then Maulvi Imad-ud-Din sahib translated the Quran in Urdu, upon which the Maulvis asked Mirza sahib why he had provoked Maulvi Imad-ud-Din that he carried out the translation. In addition, a number of persons became Christians. One of them, Muhammad Yusuf Khan, who is a good, respectable man and was considered devout, religious and a champion of its cause, and had been secretary and messenger 5 at the debate, became a Christian. The second man was Mir Muhammad Saeed, who was Mirza sahib’s 6 sister’s husband’s cousin on the maternal aunt’s side. He also became a Christian and was especially associated with us. Consequently Mirza sahib became still more hostile to us. When Muhammad Yusuf Khan became a Christian, the Muslims asked him whether he had come to
fulfil the prediction about Atham. This they had asked in private. The prediction about the son-in-law of Ahmad Beg was not fulfilled.7 The prophecy for Christians about Atham was also not fulfilled.8  This resulted in decline in the prestige and income of Mirza sahib.  His business was ruined and people began to indulge in ridicule. Now there remained only the prediction against the Hindus. Some time ago Lekhram was murdered. His death caused a general agitation in the
country. The circumstances of the murder are strange. The murderer posed as a Hindu, saying that he had become a Muslim and wanted to become a Hindu again. He established his friendship and confidence with Lekhram. This event of murder took place a few weeks later. Generally this murder is more or less attributed to Mirza Ghulam Ahmad. I present a book written by Maulvi Muhammad Husain sahib Batalvi, exhibit ‘E’, where he accuses Mirza sahib of this murder 9 (I, Mirza sahib, have seen somewhat the book exhibit ‘E’). Mirza sahib, on 22nd March 1897, published in Zia-ul-Islam Press, Qadian, a notice which laid great stress on the point that he knew that Lekhram would be killed at 6 o’clock in the evening on 6th March 1897. But the notice was published after the incident. It was also asserted that the event was in accordance with his prophecy. (Reply of Mirza sahib: I had made the entire prophecy in advance. With reference to that, by way of revelation, the notice must have been issued.) The murderer will never be found. This had been stated by Mirza sahib. 10 This is well known. We think the murderer of Lekhram has also been killed.  The documents that we possessed in this connection, we sent to the government. Another reason to harm us was that, ever since Mr.
Abdullah Atham died, I am now the only remaining leader who was connected with that debate. Mirza sahib looks upon us with hatred in every way. He has adopted an absurd attitude towards us. He does not keep his pen and tongue in control. Thus Mirza sahib published a book Anjam-i-Atham which is full of all sorts of buffoonery. On page 44 of this book he has been bold enough to call us to a contest. This book is exhibit ‘F’. (Mirza sahib: admitted that in fact the book was
published by him, published on 14th September 1896.)

Mirza sahib: I had been informed by revelation that Dayanand would die, and this information was given in advance. Some Arya people knew it. I had informed some. I had foretold the death of Lekhram about five years before his death. I had predicted about Sir Syed Ahmad Khan that a calamity would befall him. I had prophesied about Ahmad Beg and his daughter and son-in-law. 9: No prediction was made about death of Maulvi Muhammad Husain Batalvi within 40 days or his being afflicted. A’inah-i-Kamalat, published 1893, page 604. 10: About Abdullah Atham. 11: Abdullah Atham sahib was promised a reward of one thousand Rupees conditionally (admitted). 12: Abdullah Atham sahib was promised a reward of two thousand Rupees. 13: Ditto Three thousand Ditto. 14: Ditto four thousand Ditto. 15: Anjam-i-Atham was published (admitted). 16: In Anjam-i-Atham Mirza sahib had predicted that 94 Maulvis and 68 press men would die if they did not believe in him (This was not admitted by Mirza sahib). 17: In this prophecy about the death of Lekhram he tells the people to engage in mubahila11 (admitted). 18: Ganga Bishen waschallenged to a mubahila (admitted). 19: Maulvi Muhammad Husain
Batalvi was challenged to a mubahila (admitted). 20: Rai Jinder Singh was challenged to a mubahila (admitted). 21: Prophecy about Lekhram’s death (admitted). 22: About Shaikh Mehr Ali, a threat was made that if he did not take the oath of allegiance (bai‘at), Divine chastisement would befall him (not admitted). The above mentioned prophecies (handwritten) are entered in the sheet marked 3, which has been filed in the court. After the murder of Lekhram we were secretly informed to be on guard lest Mirza sahib should cause harm. In a notice Mirza sahib had written that some part of unbelief had been obliterated and some was to be obliterated soon. My reading of these words is that the part of unbelief obliterated refers to Lekhram and
what remains refers to me. Consequently I had informed the government. Notices etc. that I receive always come from Qadian although I neither subscribe nor am I connected in any way. After the debate we corresponded for some time. Subsequently we discontinued correspondence etc. with Mirza sahib in every way. For the last three months we have not received any poster etc. from Mirza sahib’s side. I think his intention thereby was that I should feel that he had lost interest in me.

On 16th July 1897 a young man come to me and asked to become a Christian. He gave his name as Abdul Majeed and said:

“I am a Brahmin by birth and my Hindu name is Ralya Ram. My father’s name is Ramchand. I live at Khajoori Gate, Batala. At the age of 15 Mirza sahib made me a Muslim. This was
seven years ago.”

He had been induced by a Hindu friend to become a Muslim, and that friend had also become a Muslim at the same time.

“My friend belonged to the Arora community, and his name was Kirpa Ram. Now his name is Abdul Aziz. He sells tobacco in Batala inside Kapuri gate.”

For seven years he stayed with Mirza sahib as a student and learnt the Quran. Recently, when the revelations concerning Mirza sahib’s claims turned out to be false, he was convinced that Mirza sahib was not a prophet. He thought that Mirza sahib was not a good man, and was

“I have come straight from Qadian. I publicly abused Mirza sahib when I set out from there. I have not brought anything with me. The lord Jesus said: Leave everything and follow me.
I do not want anything, only want to get baptized, and earn my living by carrying a basket and working like a porter.”

He did not tell us of any plausible reason why he came to Amritsar, for there are missionaries in Batala and Gurdaspur also. Nor did he tell us of any appropriate reason why he had specially come to me when other missionaries are also available. He said only that he had come on being told of my residence by someone by chance. When we asked him wherefrom he had obtained the railway fare, he could not tell. Our special attention was drawn to ponder on these matters and we considered it a problem worth thinking over. It crossed my mind that his statements bore a peculiar resemblance to the statements of Lekhram’s murderer. So we gave him special attention. For this purpose we talked to him. This man expressed some knowledge of the Christian religion. We asked him wherefrom he gathered that information. He said:

“There lives in Qadian a Christian of Batala who became a Muslim and lives with Mirza sahib. His name is Sa’yan. He had with him the Holy Gospels and used to study them. From
this I became interested and inclined that way.”

I sent this young man to the hospital at Mahan Singh Gate to live with the students and receive education. We put him on cleaning bottles etc.  He remained at that place for five or six days. The first noticeable thing about him was that he talked extremely ill of Mirza sahib.  Secondly, he had a great desire to get baptized. Thirdly, without any reason and without summon he wanted to come to my residence, to go round, to have a walk and to meet. Further, although he had become a Muslim at the age of 15, he was unaware of his caste (Brahmin), and he did not know the Nanaks. He told his story differently to different people. For example, to one man he gave the name of his friend as Isar Das in place of Kirpa Ram. After the lapse of five days we sent him to our hospital at Beas. My students study there also. As soon as he reached there, he wrote a letter to Maulvi Nur-ud-Din who is the ‘angel on the right side’ of Mirza sahib. He himself told us that he had written a letter. The purport of the letter was: “I am going to become a Christian. Stop me if you can”. He himself told us about the purport also, and there is other evidence as well. The reason for writing the letter was as follows. We asked him whether it would not be better if we wrote to Mirza sahib saying that that person wanted to become a Christian, so that he cannot say one day that we had stolen from him. He said: “No, I shall write myself”. He wrote a letter and posted it without stamps, and he wrote me a letter forbidding me to write one until the time of his baptism arrived.  That letter is with us and we shall present it. Then we started making investigations about the affairs of this young boy. A man was sent to
Batala for enquiries. His name is Maulvi Abdur Rahim. He found the statements of Abdul Hameed concerning Batala absolutely false, not containing even an iota of truth. Then Maulvi Abdur Rahim went straight to Mirza sahib at Qadian, and on reaching the house he enquired whether someone named Abdul Majeed lived there. There was a boy there, who said Yes, he did, but he abused Mirza sahib and departed. Then Maulvi Abdur Rahim went to Mirza sahib, and on being asked said that he was a Christian and enquired about Abdul Majeed. Mirza sahib said: “He is a liar. He is a born Muslim and his name at birth is Abdul Hameed. He is the nephew of Maulvi Burhanud-Din Jhelumi. He became a Christian at Rawalpindi and came here
to Qadian and became a Muslim again. For some time he worked lifting baskets. He went away from here about seven or eight days ago”. This period corresponds with the time he had come to my residence. At last Mirza sahib said: “Look after him well and give him good food and clothes. Then he will remain with you”. Then we enquired from Jhelum. From there we came to know that the name of that young man was not Abdul Majeed and that his father was dead.
His mother had married one of his paternal uncles. The second paternal uncle and head of the family is Maulvi Burhan-ud-Din who is well known as Maulvi Burhan-ud-Din Ghazi. They belong to the Gakhkhar tribe. Burhan-ud-Din and his entire family are very staunch Muslims. Burhan-ud-Din is one of the Mujahideen. I mean that he has had contacts with the Mujahideen who live across the border. He is very fearless, although of advanced age now. As far as is known he
is certainly honest in making a living. Compared with the entire family, Burhan-ud-Din is specially devoted to Mirza sahib. Some facts about the young man: owns about 4 bigah land and a little cash which came into the possession of his paternal uncles after his father’s death.
This investigation was carried out by Muhammad Yusuf Khan who was a former follower of Mirza sahib and possessed a mind like the Mujahideen himself, and was an old friend of Burhan-ud-Din. We have his letter which is being presented. (It is not necessary to present
it.) This young man had never been baptised. He had come after spending a very wild and immoral life, and had stolen forty Rupees from his paternal uncle and spent them in the gratification of carnal desires. He used to spend his days and nights among the drunkards,
the voluptuous and the womanisers. Then we enquired from Gujrat about his efforts to become a Christian. I had enquired myself personally. It was found that he had been a mate in the Relief Works of the District Mong of Gujrat. Daily at the time of preaching he would come to tease the Reverend or the Christians. He stayed with his sister who lived at Khiva. He said:

“One day I was reading the Gospels, then one day my brotherin-law turned me out of the house, so I came to the Reverend at Gujrat.”

The result of our investigation was that that boy was of a thoroughly bad and dubious character at Gujrat. Hence the Mission at Gujrat had expelled him because of committing fornication. In no way was he considered a Christian, but was considered to be an extremely bad Muslim. At Gujrat his friends included prostitutes and another man Miran Bakhsh, the weaver, who is a staunch and devoted follower of Mirza sahib. When we heard these things our suspicion about Mirza sahib increased still more. For he had been doing the job of carrying baskets at Qadian and at last left, hurling abuses. The real underlying intention of this was that there should be no suspicion that this young man had conspired with Mirza sahib. And Mirza sahib: When I was
asked I said what was known. I have studied the principles of criminology and I know that according to this science a man who was ready to commit fornication can be easily persuaded to commit murder. Further, such people as have a desire for the maidens of Paradise and such young men as are habitual fornicators, agree to commit murder.  That is to say, for such a man the thought of the maidens of Paradise is a strong inducement. If they lose their life they do not care, because they will get the maidens of Paradise. Further, we also came to know that that young man belonged to a worthless Muslim family of Jhelum who are not at all afraid of death. If he had died as a follower of Mirza sahib it would have brought honour to Mirza sahib. If he had died as a Muslim he would have been called a martyr. If he had died in ordinary circumstances, his paternal uncles would have benefitted from the estate. Keeping these matters in view, I went to Beas and talked to this young man in the presence of witnesses. On my promise that I did not wish him harm, this boy admitted before five witnesses, and himself wrote in my presence and gave it to me (exhibit ‘H’).  Later this was confirmed before his honour the Deputy Commissioner, Amritsar. In addition to this confession, this young man himself told me that it was at the instance of Mirza sahib that he had abused him as part of a plan and come here. He also told us that the railway fare was paid by Mirza sahib as wages for the job of carrying baskets.  Then he also told me that the letter he had sent to Maulvi Nur-ud-Din from Beas was intended to give him my address. He also said that Maulvi Nur-ud-Din had no information about this conspiracy, nor did he ever say anything in this connection. Prem Das told us that two other men were shadowing this young man. On considering that the murderer of Lekhram was not found, I thought that those two men would kill him also, after he kills me. Hence we protected the life of this young man at great expense and care. On 31st July 1897 we took him again to Amritsar and informed the District authorities. Then investigations were carried out, the proceedings of which we do not know. We fear that on the instigation of Mirza sahib there is possibility of breach of the peace, and we fear that he intends to hatch more plots. The prophecy that Mirza sahib has made about me is defamatory, and it is possible that he wants us to commit breach of the peace, so that on account of that defamation I should commit breach of the peace. I have often to make arrangements for my security. Since I am a doctor, very often I have to come across all sorts of people. If this sort of anxiety continues, peace may possibly be disturbed. I think, in future, any prediction made about any damage
to me or my death, be considered breach of the peace. When a live snake was caught at Beas Abdul Hameed made many pleadings, saying “the doctor has instructed that whenever a snake is caught, it should be brought to him”. I had not given any such order.

Signature of the Judge.

MGA’s footnotes of Refutation
2. If I really did have three attacks carried out during the prescribed term [of the prophecy], can it be imagined that Atham or his relatives, in spite of three attacks, would have remained so silent that they would have neither filed a suit, nor got the news printed in the papers, nor had me summoned for providing surety? In fact, they raised the hue and cry after the expiry of the predicted term at the time when five thousand posters were issued from our side about Atham getting frightened. This was done so that they might get some sort of an excuse. If Atham had published any writing before our poster, it should be presented. Why did Atham remain silent
during the prescribed term when he was attacked? Further, why did his mouth remain sealed after the expiry of the term but before our poster? Those present know that upon just hearing the prediction he exhibited signs of fear.

3. How blatant a lie is this that there was no denial of attacks by me! I published hundreds of posters and three voluminous books only with the intention of stating that if there had been attacks attributable to me then let Atham sue me in the court or take an oath. In fact, in order to
complete this very argument, a payment of four thousand Rupees was offered if he took the oath. What could be a stronger repudiation of this absurd and baseless allegation? Atham assumed silence so much so that he could not advance any proof, until he died according to my second revelation. It is strange that during the term specified in the prophecy three attacks should take place but Atham remain silent at a time when it was his duty to raise hue and cry, and even after that term he remain silent till the publication of my posters. Further, when he is repeatedly accused of having been frightened and overawed by the prophecy, then three attacks are mentioned. Still further, at the time of being called to take oath he runs away saying that it is forbidden in his religion. Nor does he go to court. Regrettably, this is the honesty of the Christian clergymen. Dr. Clarke and Waris Din etc. by taking oath in the court, solved this
issue also, as to whether Atham’s refusal to take oath was based on good or crooked  intentions. It should also be remembered that Atham did accept that he was overawed. The point to decide was whether the fear was because of the prophecy or because of the attacks. By not taking the oath, nor going to court and by remaining silent, Atham proved that the fear
was purely because of the prophecy, otherwise the adversary cannot remain silent even on one attack, let alone three attacks. This is clear proof of the fear of the prophecy, that Atham neither lodged a suit in the court, not took an oath nor published anything during the time limit of the
prophecy and prior to the publication of the poster. But what is the evidence of the three attacks of which the onus of proof lay on him?

4. What dishonesty to say that the prophecy was not fulfilled! Did the prophecy mention certain death? Was there no condition to it? How much
injustice is this, that they are trying to cover the light of the sun with

5. This is absolutely false.

6. This is wrong. In fact he was the wife’s cousin on the maternal aunt’s side.

7. This prediction also was conditional, one part of which was fulfilled, i.e., Ahmad Beg died within the time limit. On his death, his relatives fulfilled the condition by being intensely afraid and overawed. It was imperative that events should have taken place in accordance with the condition [in the prophecy]. But it was also imperative that on hardening of the hearts
the true Will of God be completed in accordance with the prophecy, as in the case of the prophecy about Atham, the condition was fulfilled and at last the penalty of death was also imposed. Thus the entire prophecy came to pass.

8. To say that the prophecy about Atham was not fulfilled amounts to the slaying of truth. Atham proved by his word and deed that he was frightened by the effect of the prophecy. It was thus necessary that he should have benefitted by the revealed condition. Then the second
revelation was that after concealing the testimony he would die soon. And he died. Now look how clearly this prophecy was fulfilled.

9. This shows that Muhammad Husain must have told Clarke that it was I who is the murderer of Lekhram. Allah’s curse be on the liars!

Links and Related Essays

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Out of fear from Ahmadi’s and MGA’s fake prophecies, Batalvi registered to buy a gun (1898-1899), but was denied

Mirza Ghulam Ahmad was really close friends with Batalvi going back to his childhood days, in fact, they even shared some of the same teachers.  However, MGA began praying for people to die as early as 1880, nevertheless, by 1884 he was at odds with the ulema of India in terms of his claim of getting divine revelation.  By 1889, MGA had turned on Muslims as he claimed that Esa (As) was dead and never returning and indicating that he (MGA) was an Esa (as) and others could also come.  By 1893, he was telling the world that Lekh Ram would die violently, he was thus murdered in Lahore and was still alive until he got to the Mayo Hospital in Lahore and the Ahmadi doctor who just so happened to be on duty let him die (March 6th,1897).  Athim was also given many death threats and eventually died of old age, which MGA argued fulfilled his prophecy.  MGA beat the case, the same way he beat all of his cases, with the help of the British government.  Kashful Ghita was published by the Ahmadiyya jamaat in 1898 in english.  In this book MGA denied that he was publishing a death prophecy, he fell back and said it was just a prayer.  Furthermore, he denied ever having a dream/ilham which indicated the end of the British Government within 8 years, however, by 1929, many Ahmadi’s came forward and admitted that MGA did in-fact have this dream/ilham, thus proving that MGA lied in his book.  The British courts dropped the case vs. MGA and forced him and Batlalvi to sign a 6 clause declaration, wherein both of them agreed to stop insulting each other in the press and to stop doing death prophecies aka Mubahila’s.  Thus, the British government ordered MGA to stop his silly death prophecies again.  This was because of the help that MGA’s father gave the British in 1857, hence, MGA was above the law in British India. Even when MGA was totally guilty of breaking the law, the Brits pardoned him.  MGA had some insults written about Batalvi in his newspaper also (the al-Hakam, however, in court MGA denied any connections to that newspaper).  Batalvi never engaged MGA ever again.

Oct-November of 1898
Some Muslims of India ask Batalvi to officially engage MGA in a Mubahila (see Dard page, 604–608).  On November 10th, 1898, Muhammad Baksh of Lahore (manager of the Ja‘far Zatalli, Tajul Hind Press), along with a colleague of his, Abul Hasan Tibbati, published a reply to the Ahmadi’s of Patiala, Simla, Allahabad, Batala, Amritsar, Lahore, Bhera, Sialkot and to MGA.

October 1898
MGA’s house is raided and searched by Inspector Rana Jalal-ud-Din Khan, who had arrived in
Qadian under the command of the Superintendent of Police and surrounded MGA’s house. The Superintendent and the Inspector then climbed up to the roof of the mosque much to the consternation of Maulana Abdul Karim Sialkoti who was present on the roof and witnessed
this police action (see Mujadid e Azim, abridged english version).

MGA responds to the question of Mubahila with Batalvi
November 21st, 1898

“”””If I am, really a liar and an impostor as Muhammad Husain and his friends declare me
to be, then let me be disgraced. But if it is not so, O God, then bring disgrace upon them as
they have tried to bring disgrace upon me. Let them be disgraced within the next 13 months—
December 15th, 1898, to January 15th, 1900.””” (see Dard, page 605)Dard claims that MGA published an announcement, however, we haven’t found it as of yet.

MGA’s death prophecy vs. Batalvi is now official
MGA and Ahmadi’s were now praying that some disgrace happen to Batlavi in the in next 13 months.  This was against the order that MGA had just signed with the British government, Via Judge Captain Douglas wherein he promised to stop making “death prophecies” and “disgrace predictions”.

November 30th, 1898
On November 30th, 1898, MGA issued another leaflet in which he instructed his followers to observe patience under every kind of provocation. They should purify their hearts and stick to their ways of humility, meekness and love. They should persevere in prayer and wait for the judgement of God promised in his leaflet dated November 21st, 1898.

Breach of peace by MGA on December 1st, 1898?
There was an apprehension of a breach of the peace and that therefore MGA and Maulawi Muhammad Husain should both be bound over to keep the peace under section 107, Cr. P. C. Muhammad Husain, he said, had bought a sharp dagger made at Bhera which he showed as his weapon of self-defense. The Gurdaspur police endorsed the report and confirmed the allegation that MGA was violating the order of Capt. Douglas which prohibited him from making such prophecies.

Dec 5th,1898
On December 5, 1898, Batalvi applied for an arms licence for a pistol on the plea that his life was in danger on account of the prophecy made by MGA, Batalvi argued that MGA was getting his death prophecies fulfilled by his fanatical followers, thus Batalvi’s life was in danger. The case was fixed for hearing against MGA on January 9, 1899.

MGA gets an official notice to appear in court on Jan 9th, 1899
MGA came to know about the case instituted against him between December 10 and 15, 1898 and this book was published on December 27, 1898, in which he assured the Government and acquainted them with the peaceful principles of his Jama‘at. In this book, he also drew the attention of the authorities to the abuse and vituperation to which he was being subjected by
Maulavi Muhammad Hussain Batalvi and his friends. In the defense statement filed with the District Magistrate of Gurdaspur on January 27, 1899 (see Hidden Treasures).

The Kashful-Ghita was thus published
Dard tells us that MGA and his team wrote as follows:

“”””To recapitulate, five charges have been brought against me in this case: (1) that I habitually make prophecies of death or injury to others, (2) that I have disregarded the terms of the notice signed by me in Dr. Clark’s case by publishing a prophecy on November 21, 1898, (3) that I pre-arrange the fulfilment of my prophecies or make secret attempts to fulfil them afterwards, (4) that my writings are harsh and provocative, and (5) that my prophecy of November 21, 1898, is likely to cause a breach of peace.

My reply to them is:

(1) that no such prophecy was ever been published without the consent of the person about whom it was made and that it is only after much persistence on his part that such a course had been adopted,

(2) that the notice in question contains no prohibition against making a prophecy,

(3) that this was only a suspicion, not having the slightest evidence in support of it, and that the good conduct of my followers, the high moral tone of my teachings and the absence of any such assertion on the part of those about whom the prophecies were made, are strong proofs to reject such a supposition completely,

(4) that my writings are not provocative in the least, and this becomes clear on comparison of the
writing of the two parties, and

(5) that the prophecy had been made and fulfilled without causing any breach of peace.”””” (Life of Ahmad by A.R. Dard, online edition of 2008, pp. 633-634).

However, MGA lied about his 8-year prophecy of demise about the British Government
In roughly 1895, MGA saw a dream that he interpreted to mean that the demise of the British government would happen in 8 years.

Jan 9th, 1899 at Gurdaspur
MGA reached the court compound at about 10 o’clock, and waited till noon. The lawyer engaged by Maulawi Muhammad Husain could not come that day and at his telegraphic request the hearing was postponed by Mr. J. M. Dowie to January 11th, 1899.  The attitude of the magistrate (Dowie) appeared to be stiff. In a note he asked the parties to show cause why they should not both be bound over for a period of 12 months and also furnish security of Rs. 1,000 each (see Dard).

Jan 11th, 1899 at Gurdaspur
The hearing began on the 11th at Gurdaspur. MGA was represented by Mr. W. Browne, Sh. Fadl
Din, Sh. Ali Ahmad and Khwaja Kamal-ud-Din. Mr. Browne admitted that his client had issued the following: Ishtihar dated 1.11.1898 (b) Ishtihar dated 3.1.1899 (c) Ishtihar dated 6.1.1899 (d) Kashful Ghita (e) Ishtihar dated 7.1.1899. Maulawi Muhammad Husain admitted in court that he had published in his paper.

Batalvi’s comments in terms of MGA were discussed
1—-“”””That the Qadiani is a Dajjal of this time, a second Musailma, perfidious, deceiver, cheat,
liar and impostor, and that he is the enemy of the faith of Islam and all other heavenly faiths.””” (Vol. 16, No. 1, p. 6.).

2—“””Had we been under Muslim rule, we would have given you (Ahmadas) a proper reply. We
would have at once cut off your head with a sword and made you a dead body”””. (Vol. 18, No. 3, p. 95).

3—“””Otherwise He would send down the severest punishment upon you and drive you to
destruction””” (Vol. 15, No. 1, p. 15. See also Vol. 18, No. 7, p. 215).

4—-“””‘If you are a man and have any courage, then prove both your claims in an assembly of
learned men—you will not come into the field—I challenge you to a Mubahala. Come out into the field of Mubahala and take an oath”””. (Vol. 14, No. 12 p. 338).

5—-“””Have pity on the creatures of God and give up stratagems. Either accept Islam—or prove by means of a controversy or a Mubahala that these articles of faith which you profess do not
lead to Kufr.”””” (Vol. 18, No. 3, p. 77 See also Vol. 17, No, 12, p. 384; Vol. 18, No. 4, p. 132).

6—-“”””Having expressed many a time my readiness to have a Mubahala with him, I prevented his having recourse to a challenge for Mubahila. I showed the mischief contained in the conditions added by him to a Mubahila—when these machinations of his were broken and he was left helpless he devised another plan which he published in his Ishtihar of May 19th, 1897,
viz. both parties should pray to God without coming into the presence of each other. This
showed clearly that he was unable to have a Mubahila with me in my presence, and that
therefore no one should go to him in Qadian. I accepted this method also.””” (Vol. 18, No. 7, p.

MGA’s comments in court at Gurdaspur
MGA stated in court that the prophecies about the Rev. Abdullah Athim and Pt. Lekhram had been made at their written request and with their consent.

Muhammad Bakhsh, who was a prosecution witness at Gurdaspur
He stated that he had been at Batala from 1893. In his opinion there was real danger to Muhammad Husain from MGA. Sayyid Bashir Husain, Police Inspector, also appeared in court and deposed that there was real danger to peace and that there had been strong suspicion against MGA in the matter of the murder of Pt. Lekhram. There was no suspicion against Muhammad Husain. The houses of MGA’s enemies were also searched when Pt. Lekhram was
murdered (See Dard).

January 13th, 1899 at Gurdaspur
MGA presented over 50+ witnesses to the court, however, the court complained that these were too many.

January 17th, 1899 at Gurdaspur
After asking MGA to reduce his amount of witnesses a second time.  The case continued.

January 27th, 1899 at Dhariwal

MGA presented the court with a 20-page letter in english (See Dard, 614-634).  MGA defended himself against all allegations.  Nevertheless, the case was extended.

Feb 3rd, 1899
MGA is sent a letter from the British courts that he might be forced to pay 1000 rupees as guarantee that he would keep the peace and thus not cause a “breach of peace”, which was against the law.

February 14th, 1899
MGA and his team wrote another letter begging to not have to pay the 1000 rupees and full of flattery.  (See Dard, pages 635-638).

February 24th, 1899
The Judge makes a final decision on the case, he forces MGA and Batalvi to sign a 6-clause declaration, wherein they will not be able to insult each other or make prophecies about each other (see Dard).  The case ends with this declaration.

The 6-clause declaration
(1) I will abstain from publishing any prophecy which implies or might reasonably be
considered to imply that any person will suffer disgrace or be an object of the Divine displeasure.

(2) I will abstain from publishing any appeal to God requesting that He will, by disgracing any person or by granting a sign that any person is an object of the Divine displeasure, show who is right and who wrong in any matter of religious controversy.

(3) I will abstain from publishing as an inspired message any statement which implies
or might reasonably be held to imply that any person will be disgraced or is an object of the
Divine displeasure.

(4) I will abstain from employing in any controversy with Mirza Ghulam Ahmad or any
friend or follower of his any abusive epithet or injurious expression and from publishing any
writing or picture which might cause him pain. I promise not to use with reference to him or
any friend or follower of his such expressions as Dajjal, Kafir, Liar, Kadiani. (note: Kadiani
spelt with a means cheat. J. M. Dowie). I will publish nothing with refererce to his
private life and family relations which might reasonably cause him pain.

(5) I will abstain from challenging Mirza Ghulam Ahmad or any friend or follower of his
to resort to any appeal to God (Mubahala) for the purpose of showing who is right and who wrong in any controversy. I will not challenge him or any friend or follower of his to make
any prophecy with reference to any person.

(6) I will to the utmost of my power induce any persons over whom I have influence to act
on their part in the manner in which I have promised to act in clauses 1,2,3,4,5′.

A six clause declaration?

A reference to this case in Seeratul Mahdi

“””This case registered against him for maintenance of Public Law keeping Arms and Ammunition under section 107 of criminal procedure code. The court of Mr dowie Deputy Commissioner Gurdaspur exonerated hazrat sb being bailable offence on 24 february 1899. The case was filed on the application of Molana Muhammad Hussain Batalvi and on the report of in-charge Police station Batala on 1st December 1898. Detail published in Al-Hakam March 1899.”””

Links and Related Essays

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


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