Maulana Wahiduddin Khan called Mirza Ghulam Ahmad’s prophethood as “a type of madness”

#ahmadis are the most academically dishonest group of people in the whole world. Ahmadianswers, an unofficial/official Ahmadiyya website recently posted a video arguing that even Maulana Wahiduddin Khan also believed that Esa (as) had died. However, they didn’t give the whole story, they purposely left out all of the data on Maulana Wahiduddin Khan and his comments on Ahmadiyya beliefs. They also refuse to acknowledge that a Muslim can believe in the death of Esa (as), yet deny the prophethood of MGA. In fact, Sir Syed, Allama Iqbal, Ak Shaikh, Akber Chaudhry, Abu Kalamazad, and many others believed in the death of Esa (as) at age 33 and he will never return, they also don’t believe in the concept of the Mahdi. However, they reject MGA and call him a liar, and Maulana Wahiduddin Khan believed the same way. We have shown one quote in the below, however, in another book by the Maulana, “The Seeker’s Guide”, he calls Ahmadiyya beliefs as deviant (see page 100).


The data
Maulana Wahiddudin Khan of India, a noted Islamic Scholar, wrote the following in an article on “Khatm-e-Nubuwwat” in the October 2011 issue of Al-Risala Magazine. The translation is mine. For the original Urdu please see the last paragraph on page 12 continuing onto page 13 at

“Similarly it is said that two individuals were born in the present age who claimed to be Prophets. Bahaullah Khan (died: 1892) and Mirza Ghulam Ahmed Qadiani (died: 1908); but this assertion is not correct according to historical records. Bahaullah merely stated that he is “Mazhar-e-Haq.” He never said that he is a Prophet of God. Similarly Mirza Ghulam Ahmed Qadiani never said from his own tongue that he is a Prophet of God. He merely stated that he is “Zill-e-Nabi”, meaning shadow of the Prophet. Such a statement may be called a type of madness, but it cannot be called a claim to Prophethood.”

Links and Related Essay’s

Maulana Wahiduddin Khan on finality of prophethood

Barahin i Ahmadiyya Volume-4 publish date?

The publish date has never been given. We estimate that it was before June of 1884. Since Muhammad Hussain Batalvi wrote his review of the 4 parts of the Barahin in his June-July-August edition of the Ishaat us Sunnah. 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).

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Who is Shaikh Nur Ahmad from Amritsar?

Shaikh Noor Ahmad knew MGA from early on, in fact, he remembers seeing MGA during the publishing of the Barahin-i-Ahmadiyya, Vol. 4. MGA came to his press in late-1883/early1884 and eventually had the BA-4 published by the Riaz Hind press (also spelled as Riad e Hind) of Amritsar. Shaikh Noor Ahmad was the owner of the press. The other 2-3 parts of the BA were published by the Safar-e-Hind press of Amritsar. He seems to have also owned the Riad-e-Hind, a non-Muslim newspaper of Amritsar. MGA’s famous announcement about the Promised Son of 1886 was published in the riaz-e-hind press. Shaikh Nur Ahmad was most likely at the first ever bait ceremony in 1889 also. SURMAH CHASHM-E-ARYAH (1886) was also published from his press. SHAHNA’-E-HAQQ (1887) was also published by him. SABZ ISHTIHAR (1888) was also published by him. In 1890-1891, all 3 of MGA’s famous books, Izala Auham, Fateh Islam and Taudheh Marham were also published at this press. Asmani Faisala (1892), Nishan Asmani (1892), A’INA-E-KAMALAT-E-ISLAM (1893), BARAKATUD-DU‘A’ (1893), HUJJATUL-ISLAM (1893), SACHCHA’I KA IZHAR (1903), JANG-E-MUQADDAS (1895), SIRRUL-KHILAFAH (1894) and then, very abruptly, his press was shut down and never published anything ever again. The Diya’ul-Islam Press, Qadian took over and published all of MGA’s books. In 1896, he was listed in the famous list of the first 313 Ahmadi’s, he is listed as Ahmadi #59. After 1896, he goes missing in the history of Ahmadiyya.

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Who is M. Abdullah Sanauri (1864-1927)? The famous toilet attendant of Mirza Ghulam Ahmad

He was another early toilet attendant of MGA, the other was Shaikh Hamid Ali. His name is also spelled as Muhammad Abdullah of Sannour. He was the 4th person to become an Ahmadi in the famous bait ceremony of 1889. His name can also be spelled as Muhammad Abdullah Sanauri. He passed away on October 7th, 1927 on a Friday (See Dard). He related many stories to Mirza Bashir Ahmad which were published in Seeratul Mahdi. His nephew is the famous Dard who wrote, “Life of Ahmad” (1947). The other famous toilet attendant was Shaikh Hamid Ali. His name is also spelled as Miyan ‘Abdullah of Sannour, who is a patwari [A village registrar of land] in Patiala State (See Tadhkirah, 2009 edition). He lived in MGA’s house.

At barely 18 years old, he is employed by MGA as a toilet attendant.

He is the main witness for the famous story of the red drops.

Along with Shaikh Hamid Ali, he accompanies MGA to Hoshiarpur. MGA occupied the upper story of the Taweila and entrusted different duties to his three companions. M. Abdullah Sanauri was to prepare food for MGA and serve it. Sh. Hamid Ali had to do the house work and also attend to visitors. Fateh Khan was required to do the shopping.

He worked with MGA as a letter writer and general servant. He was involved in MGA’s discussions with The Rev. Mr. Stanton.

He is #4 on the original bait list.

He was a witness to MGA’s death prediction from Athim. He also reported the happenings in and around Qadian when the Athim prophecy failed.

He is listed on the famous list of the first 313 Ahmadi’s, he is listed as #36.

He dies and is buried with some of the clothing of MGA in terms of the story of the red drops.

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#ahmadiyya #ahmadiyyat #ahmadi #ahmadiyyafactcheckblog

Sadaqa in the Quran

We are exploring Sadaqa in the Quran in an attempt to refute Ahmadiyya arguments which suggest that Ahmadiyya chanda is mentioned in the Quran. A brief check from the Quran proves that at Mecca, Allah never asked for Sadaqa. All Quranic advice to pay sadaqa comes from after the Hijra and starts just before the Battle of Badr. In every single instance, Allah is asking Muslims to pay more than Zakat so as to support the war effort, and feed the poor/needy/converts to Islam. According to some hadiths, “a kind word and smile” can be considered as sadaqa and the best form of it is “passing on knowledge.” Also, Muhammad said in a hadith that sadaqa removes seventy gates of evil. 

Sadaqa in the Quran
It seems to be appear 16 times in the Quran. They are in the below, and in chronological order.


According to Quran 9 verse 60, there are eight categories of people who are entitled to receive Sadaqah (Zakaat). They are :

  1. The poor (al-fuqarâ’), that is low-income.[26]
  2. The needy people (al-masākīn).[27]
  3. The officials appointed to receive Sadaqah (Zakat Administrators).[28]
  4. Those whose hearts have been (recently) reconciled to Islam (al-mu’allafa qulubuhum).[29]
  5. To free the slaves and captives.[30]
  6. Those who are overburdened with debt.[31]
  7. In the cause of Allah to spread the message of Islam.[32]
  8. To those who are wayfarers (travelers who do not have enough money to go back home).[30]


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3:92 of the Quran discusses Zakat during wartime, not Ahmadiyya chanda

Ahmadi’s have blatantly used all quranic inferences to giving wealth and connected it with Ahmadiyya Chanda/Wasiyyat and etc. This is total forgery. The Quran mostly talks about Zakat payments in a time of war, which are more than mandatory to support any war. Ahmadiyya chanda would fall under the category of Sadaqa, which is barely mentioned in the Quran. Ironically, MGA never paid any zakat or Sadaqa. In fact, MGA mis-managed community funds all the time, and refused to give records of accounts, and saw over-sight as beneath him. Ahmadi’s also use 2:254 as they pressure Ahmadi’s to give more and more chanda. In the specific case of 3:93 (3:93 in the Ahmadi Quran), Allah was telling Muslims that they should give more and more zakat, since it was a time of war, the battle of Uhud was approaching soon. Ironically, MGA never gave any money for Islam in his life.

“”You will not attain piety that is the reward for it which is Paradise until you expend until you give voluntary alms of what you love of your wealth; and whatever thing you expend God knows of it and He will requite it accordingly.””—Suyuti

What did MGA write about 3:92?
We have only found a reference to Fateh-Islam (1891)(Victory of Islam) wherein MGA quotes this verse. He uses it as he asks his followers to give money so that MGA can live a comfortable life.

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#Ramadhan, #virtualramadhan

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Sitara Qaysara, quotes and background info

In english, this book is called, “The Star of Victoria”, its an Urdu only book of only 16 pages, written in 1898 and published in 1899 (see hidden treasures). This book published on August 24, 1899 presents once again the ideas and thoughts about the Christianity as forcefully stated in Tuhfa-e- Qaisariyyah. MGA complimented the British Government for providing freedom of expression and religious tolerance. MGA went on and on praising Queen Victoria and telling her it is her era which the Prophet (sallallahualaihiwasallam) foretold the Messiah will come and wolves and sheep will drink from the same pond and children will play with snakes. He says to Queen Victoria: “May God help you from the heavens. Thus, the coming of the Promised Messiah in this world is only as a result of your blessed existence, your sincerity of heart and your true compassion.” He tells the Queen: “It is in our reliable books that the Promised Messiah will not engage in any battle nor will he lift a sword.” pg 121.

Sitara-e-Qaisarah, pp. 5-6, Ruhani Khaza’in, vol. 15, pp. 115-116, Via Hidden Treasures

“”And I am commanded to convey the good tidings to the illustrious Empress of India that as on earth and through physical causes, the Almighty God has, with His perfect Grace and Wisdom, established the rule of Her Majesty in this and other countries, so the earth may be filled with peace and justice. So, He has ordained in Heaven that to give full effect to the real objects of our blessed Queen which consist of promoting justice, peace and the welfare of mankind, extinction of all evils, reform of morals and the extirpation of savage manners, it is, therefore, necessary that a spiritual system be established with His own hand from Heaven, which should assist in
the fulfilment of the great object which Her Majesty has at heart, and thus aided with heavenly rain, encourage the growth of peace, security and goodwill, of which Her Majesty has sown the seed. To fulfil His word as to the coming of the Promised Messiah, He has sent me from Heaven, so that in the spirit of that Prince of peace, who was born at Bethlehem and brought up at Nazareth, I may employ myself in advancing the cause of the good and blessed object of Her Majesty the Empress. He has anointed me with numerous blessings and made me His Messiah that He Himself may from Heaven assist Her Majesty in her pure aims. Blessed Empress, may God preserve thee long and make us happy by thy long age, prosperity and success. The coming of the Promised Messiah in thy reign is to enhance the light of sincerity, it is a sure sign and testimony from God that thou hast far excelled the monarchs of the world in the love of peace and security, good management, sympathy for thy subjects and the spreading of justice and equity.”””
Sitarah Qaisariyyah, Ruhani Khaza’in, vol. 15, pp. 120-121, See Essence of Islam, vol-3. 

“””The Holy Qur’an clearly forbids the use of force for the spread of the faith and directs its propagation through its inherent qualities and the good example of the Muslims. Do not be misled by the notion that in the beginning the Muslims were commanded to take up the sword. That sword was not taken up for the spread of the faith, but in self-defence against the enemies of Islam and for the purpose of establishing peace and security. It was no part of the purpose of taking it up to have recourse to coercion in the matter of faith.””””

praising Queen Victoria and telling her it is her era which the Prophet (sallallahualaihiwasallam) foretold the Messiah will come and wolves and sheep will drink from the same pond and children will play with snakes. [1/3]

He says to Queen Victoria: “May God help you from the heavens. Thus, the coming of the Promised Messiah in this world is only as a result of your blessed existence, your sincerity of heart and your true compassion.” [2/3] pg 118

He tells the Queen: “It is in our reliable books that the Promised Messiah will not engage in any battle nor will he lift a sword.” pg 121.

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The new Ahmadiyya policy on Ahmadi men attending protests

We have covered this before, Ahmadi’s have never been allowed to protest against any government. The reason is, Ahmadiyya was created during colonialism, thus, they were never allowed by the Mirza family to march in the streets and demand human rights. In 1913, when Muslims protested in the streets of Cawnpore, they were shot indiscriminately, and the ahmadiyya movement sided with the British government. The Ahmadiyya Movement never worked with Ghandi either in the 1919 boycott. In the USA, the Ahmadiyya Movement never walked with Martin Luther King or Malcolm X as they protested civil rights in the 1960’s. Nevertheless, we have posted an announcement that we have been forwarded. In this annoucement, the President of MKA-USA seems to say that young-male-ahmadi’s have been authorized to attend protests, rallies and marches, however, there are many restrictions. The restrictions are soooo stringent, that no young Ahmadi would ever be able to comply, thus, Ahmadi’s still won’t protest in the streets and march with #blm, #blacklivesmatter. In fact, the Ahmadiyya movement has started a counter twitter hashtag, #innocentlivesmatter and are thus opposed to the #blm movement in the USA.

The new policy

My Dear Khuddam and Atfal,

السلام عليكم ورحمة الله وبركاته

Re: Instructions from Markaz regarding the current protests and racial tensions that are happening in the USA

I have received instructions from Markaz regarding the current situation and whether we can partake in protests. The instructions are:

1. Ahmadi Khuddam can take part in protests, if they wish, but must do so in a personal capacity.

2. If they do take part in the protests then they should not take part in anything that is illegal or where violence or damage to personal or State property occurs. If peaceful protests show any sign of escalating, then they should remove themselves from the situation.

3. Given the current situation, not only is it morally wrong to take part in protests that lead to confrontation with authorities, it is also dangerous and could lead to Ahmadis taking part being arrested or injured. Furthermore, if Ahmadis are involved in such extreme protests, even in a personal capacity, it reflects on the Jamaat and on the blessed name of the Promised Messiah (as).

4. Both Umoor-e-Kharija and Khuddam administrations should seek to educate members that protests are of limited effect. There have been other occasions where marches or protests have taken place going back to the days of Martin Luther King but the problems remain systemic. They should be educated that to get rights will require planning and a longer term strategy, as the effects of protests are often short term and limited. The real way to affecting change requires a more astute way to pressure the authorities. For example, every member should be mobilized to use their civic and democratic rights, rather than staying at home on election days. They in turn, should encourage other citizens that if they want to affect change then they should take part in the democratic process, at all levels, as this is the means to bring change and vote in people who will further their rights and causes. Meet with state officials, national officials, consider ways in which, whilst remaining within the law, pressure can be placed so that the authorities are forced to act with justice.

5. If Khuddam want to hold some Khidmat-e-Khalq events in the name of justice for African Americans then this is permissible. One way could be that Khuddam identify the real, peaceful protests and go there and take lunches or snacks etc. for the protestors, or others, who are there for a good cause.

6. Instead of Black Lives Matter try to promote: Innocent Lives Matter or Supremacy of Justice.

7. There is no need for us to enter the debate regarding ‘taking a knee’, where people are kneeling down in front of the national flag or when the anthem is played. This is a political gesture which we do not need to either condone or condemn.

8. Our actions, as Ahmadi Muslims, regarding the term ‘Black Lives Matter’ will always be underpinned by Islam’s teachings. Thus, our statements and pronouncements are not motivated by politics but are always derived from the Holy Quran and the life and teachings of the Holy Prophet of Islam (saw). It is for this reason that better slogans, when confronting the issue are ‘Innocent Lives Matter’ and the ‘Supremacy of Justice’.

9. The term ‘Innocent Lives Matter’ is inspired by the Quranic teaching that the murder of even one innocent person is akin to killing the whole to mankind and the term ‘Supremacy of Justice’ is inspired by the Quran’s teachings that justice is paramount and the Farewell Sermon of the Holy Prophet (saw) in which he said that a white person is not superior to a black person or an Arab to a non-Arab. Hence, this term rejects and refutes the claim of those people who consider that the white race has ‘supremacy’. Rather, it is ‘justice’ that is supreme.

10. Though we may get some short-term popularity or credit by using the term ‘Black Lives Matter’ it will mean that we are following a slogan designed by others for political reasons and in the long term there will be no benefit to this.

11. For generations Black people or other minorities have sought to get their rights through marches and protests but it has not led to systemic changes. Thus, Ahmadis should recognise that true success will be achieved through following principles of Islamic teachings and not by following the latest political trends. Consequently, in accordance to Islam, our campaigns and efforts should be focused on ensuring that Black people and other minorities take part fully in all democratic processes and they focus on being represented in all levels of government, law enforcement and other sectors so that real change can occur.

12. Some people quote the fact that Hazrat Musleh Maud (ra) conducted a rally for the people of Kashmir, however this was a prelude to the real efforts that were made through diligent efforts and submissions at a committee level, which was where substantive changes were made.

13. ‘Supreme Justice’, ‘Justice Supreme’ may also be used as part of the ‘Supremacy of Justice’ campaign on social media to raise awareness effectively.


Madeel Abdullah
Serving as Ṣadr Majlis Khuddāmul Aḥmadiyya
United States of America

Links and Related Essay’s

The Truth about the Split

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“Ashab-e-Ahmad” written by Malik Salah-ud-Din M.A. of Qadian

This was an early biography of Mirza Ghulam Ahmad written by Malik Salah-ud-Din M.A. of Qadian.


See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 1, p. 57

Note by Hadrat Maulana Jalal-ud-Din Shamsra: Malik Salah-ud-Din narrates from Munshi Muhammad Isma‘il Sialkoati that:

When it was the last day of the time appointed for Atham’s chastisement, the Promised Messiahas came to the upper floor of Masjid Mubarak and called for Maulavi ‘Abdul-
Karimra and said: I have received a revelation:

[Arabic] [Allah has taken note of his grief and sorrow.]

I have been given to understand that ‘his’ refers to Atham. This shows that he would not die within the announced period.
See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 1, pp. 80–81

“””April 6, 1894
Mirza Ayub Baig relates:

In expectation of the eclipse of the sun on April 6, 1894 (in the month of Ramadan)… many people were trying to observe the eclipse through glasses which they had darkened with ink. Only a very slight darkening had appeared when someone told the Promised Messiahas that the sun had been eclipsed. He looked through the dark glasses and observed that the eclipse was very slight. He was saddened and said: I have seen it, but it is so slight that most people might not be able to observe it and thus the Sign predicted in a magnificent prophecy of the Holy Prophetsa will remain in doubt…. Within a short time the eclipse increased till the greater part of the sun was
darkened. Thereupon the Promised Messiahas observed:

Last night I had seen onion in my dream. The interpretation of which is something sorrowful. This sorrow was experienced due to the slightness of the eclipse in the beginning.”””
See the 2009, online english edition of Tadhkirah, [Ashab-e-Ahmad, part 2, p. 117, Letter of Maulavi ‘Abdul-Karimra, April 19, 1898]

“”April 12, 1898
A graduate (B.A.) of Lahore resident of Bannu, of a strong temper came to see the Promised Messiahas… His heart was moved to supplicate for him, which he did. There was
a sudden change in the young man’s heart and he asked permission to enter into the covenant of bai‘at.”””
See the 2009, online english edition of Tadhkirah, [Ashab-e-Ahmad, vol. 2, p. 120 footnote, Letter of Mirza Khuda Bakhsh, Register Riwayat-e-Sahabah, vol. 5, p. 62,

“”December 1897
Yesterday the Promised Messiahas was informed of the fate of four or five of his followers whom he knows well. One of them has only four more years to live. The Promised Messiahas did not deem it appropriate to say anything more.””

The Promised Messiahas received the revelation also:

[Arabic] [He has the power to gather together, to collect, and to form a group.]

[Ashab-e-Ahmad, vol, 2, p. 120 footnote, Letter of Mirza Khuda Bakhsh]

February 18, 1900
Mirza Khuda Bakhsh writes:

The Promised Messiah[as] saw in a dream five days back that a man had been killed and this was fulfilled yesterday. There was a fight between two parties of landlords and one man was killed.

[Ashab-e-Ahmad, by Malik Salah-ud-Din M.A., part 2, p. 120 footnote, taken from Letter of Mirza Khuda Bakhsh, February 23, 1900]
See the 2009, online english edition of Tadhkirah, Maktub Hadrat Masih Ma‘udas, addressed to Navvab Muhammad ‘Ali Khan, Ashab-e-Ahmad, vol. 2, pp. 210–211

This morning about 4 a.m. I saw a dream. I am wondering as to its interpretation. I saw your [Navvab Muhammad ‘Ali Khan]’s noble wife Amatul Hamid Begum as if she was one of the saints, having a strong relationship with God Almighty. She had ten very white and clean rupees in her hand. I thought that: These are only ten rupees and I have seen them only from a distance. She tossed these rupees from one hand into the other and I noticed that the rupees sent forth rays of light like the rays of the moon but very sharp and bright which illumined the darkness. I was wondering how it was that these rays issued from the rupees and then a thought passed through my mind that the source of these rays of light was herself. I woke up while I was still wondering… I have been wondering about the interpretation of the dream and it is possible that the interpretation is that there is some good development in store for her which is within the knowledge of God Almighty. There have been many women in Islam who have been righteous and saintly, as for instance Rabi‘a Basri, may Allah be pleased with her. It also seems to me
that the interpretation might be that through some development you might attain to a high rank and this wife of yours might partake of it. Allah knows the future best.””””

See the 2009, online english edition of Tadhkirah, Letter of Mirza Khuda Bakhsh in Ashab-e-Ahmad, by Malik Salahud-Din M.A. part 2, p. 116 footnote

“”March 21, 1893
Last night I saw a dream and something in writing was presented before me. I do not recall the writing except that it contained the letters . I also cannot recall the entire dream. I can only recall that the last phrase was:

[Arabic] [Verily, Allah is All-Knowing, Wise.]


See the 2009, online english edition of Tadhkirah, Letter addressed to Navvab Muhammad ‘Ali Khan, Ashab-e-Ahmad, vol. 2, pp. 216–217.

“”””March 25, 1893
I have supplicated for you (Navvab Muhammad ‘Ali Khan.) with as much attention as was humanly possible…and the revelation I received at the end, after repeated attention, was:

This means that [Arabic] Surely Allah the Glorious has power over all things. Nothing is impossible for Him. Say: …(Note by Hadrat Maulana Jalal-ud-Din Shamsra: This part of the
letter, from which the Promised Messiah’sas translation has been taken, was torn.
Publishers’ Note: A rendering of the second part is: [Arabic] Say: Stand before Allah in submissive devotion).

I have received this revelation just now. The meaning of this revelation which has descended upon my heart from God Almighty is that the Lord desires good for you but that this is conditional upon your making progress in the development of your Islamic capacities and in your observance of the fast, prayer, righteousness and purity. These conditions indicate that the undisclosed purpose is something replete with blessings because such conditions
have been prescribed for it.”””
See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, part 2, p. 197

“””‘Abdur-Rahman Khan and ‘Abdullah Khan, [sons of Navvab Muhammad ‘Ali Khan] relate that their father’s sisters were childless and they asked our father to request the Promised Messiahas to pray for them, which the Navvab Sahib did. Thereafter the Promised Messiahas said: I saw [in my dream] that I was given some tablets. Some of them I gave to Maulavi Nur-ud-Din and some to you. I looked for Navvab ‘Inayat ‘Ali Khan but did not find him.”””
See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 2, pp. 525–526

“”January 13 or 14, 1898
Hadrat Hujjatullah Navvab Muhammad ‘Ali Khanra writes in his diary that the Promised Messiahas said:

I saw in my dream one of my followers, whom I recognised at the time, but whom I cannot recall now. He was given a gold necklace to wear and I said: Tie a handkerchief also. This was done.”””
See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 6, pp. 123–124

“””(87) (Salihah Bibira wife of Qadi ‘Abdur-Rahimra narrates that):

Once during the morning walk while passing through the bazaar of the Hindus, which is called the Bigger Bazar now, but was small at that time, the Promised Messiahas stopped near the well in the bazaar to the north of the big mosque near the House of Maulavi Sher ‘Ali. About ten to
fifteen of us women were with him. On his return he stopped in the same bazaar near the well at the crossing to the north of the Bigger Mosque and pointing at a point on the earth with his staff he said: This will soon be called: Ahmadi Bazar; and there will be many many Ahmadis here.”””
See the 2009, online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 6, p. 133

“””February 17, 1904
Qadi ‘Abdur-Rahimra has written in his diary under the date February 17, 1904:

Last night the Promised Messiahas related a dream of his, in which someone had said: Do not forget the event of the battle of Badr.”””
See the 2009, online english edition of Tadhkirah, [Ashab-e-Ahmad, vol. 7, p. 128,
Riwayat Sardar Master ‘Abdur-Rahman, Mehr Singh]

The Promised Messiah[as] said concerning Husain Kami, Turkish Vice Council:

I saw him in a dream last night and understood that he is, by nature, a hypocrite.”””
See the 2009, online english edition of Tadhkirah, [Ashab-e-Ahmad, vol. 7, p. 131]

(69) Sardar Master ‘Abdur-Rahman of Jallandher writes that Miyan Charadg Din, peon, narrates:

Earlier the Promised Messiahas had narrated his dream that he arrived in Qadian by train and the train stopped in the bazaar (Note by Syed Abdul Hayee: This prophecy was fulfilled in 1928 when the train was extended to Qadian, and that was its last station).
See the 2009 online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 7, p. 207

“””(86) Maulavi ‘Abdullah Botalawi writes:

When I came to Qadian, during my stay, the Promised Messiahas once came to Mubarak Mosque from his home.… He said that some of the Jama‘at might recall that as he had mentioned previously he has been shown [in his vision], that the whole area—between the small mosque [Mubarak] and the big mosque [Aqsa]—was the area of Mosque…. Then the Promised Messiahas said: I have been shown again that the entire area between these two mosques is nothing but a mosque.””””
See the 2009 online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 8, pp. 91–92

“”Note by Syed Abdul Hayee: About the same revelation Dr. Hashmatullah Khan ra says: On the morning of December 28, 1907, at 8 a.m.. after taking food, my humble self was absorbed in listening to the speeches. I also heard the speech of the Promised Messiahas and was greatly satiated. I offered Maghrib and ‘Isha’ Prayers [combined] and as directed, took my seat in Mubarak Mosque to participate in the general meeting of the Executive Board of Sadr Anjuman Ahmadiyyah. I thought that I would eat after the meeting, because according to the announcement, participation of the Presidents and Secretaries of the Jama‘ats was required. I was twenty years old and was feeling weak and hungry and had not eaten anything since 8 a.m. I thought to myself that all members of the Anjuman must have gone to the public kitchen to eat and felt like doing the same. But I kept sitting, for fear that I might miss the meeting. I waited for two hours and felt the pangs of hunger. At 8:45 p.m. the respected members of Anjuman and some others arrived and the meeting started, and was over at 11:45 p.m. My desire for food vanished automatically, since no strength to experience the feeling was left. I came out of mosque and headed towards the public kitchen and found it closed. I had no choice but to return to my residence at the Treasury. I was about to sleep when someone knocked at the door and said: Any guest who has not eaten can come to the public kitchen to eat. I went and gratefully ate what was available. Next morning about 9–10 a.m. I saw that the beloved Messiah was standing at the door of Mubarak Mosque facing the street and many of his devotees were present. He asked that Maulavi Sahib be called. So Hadrat Maulavi Nur-ud-Din presented himself. The Promised Messiahas said: It seems that the arrangements for food were not very satisfactory. The cry of some hungry one reached the Throne of Almighty Allah and I received the revelation. This revelation was received at 10 p.m. The Promised Messiahas called for the organizers and asked them to feed the guests who had not eaten. That is why one of them knocked at my door.”””

See the 2009 online english edition of Tadhkirah, Ashab-e-Ahmad, vol. 8, p. 153

Sardar Master ‘Abdur-Rahmanra of Jullundar relates: When the Promised Messiahas had challenged Pir Mehr ‘Ali of Golarha to write a commentary on the Holy Qur’an in competition with him, the Promised Messiahas received a revelation that some people might try to assault him with the intent of murder. I was in charge of making arrangements for watch and ward around the house of the Promised Messiahas. I discovered that two or three persons from the Rawalpindi District who could have been emissaries of Pir Mehr ‘Ali Shah had arrived in Qadian and questioned people about the movements of the Promised Messiahas and his place of residence etc. I informed the Promised Messiahas of it and he arranged through Hakim ‘Ali, constable, that they should be sent back to Batala.”””

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