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Prem Das’s testimony in the case of Dr. Clarke vs. Mirza Ghulam Ahmad (1897)

Prem Das was an associate of Dr. Clarke.  He was a witness called in the case of Dr. Clarke vs. Mirza Ghulam Ahmad.  He gave legal testimony in court about Abdul Hameed.  We found this testimony in MGA’s book,. “kitab ul Barriya” (1897), in a Lahori-Ahmadi translation, pages 175-176.

Statement of Prem Das on solemn affirmation
Son of Hira, caste Christian, at present resident of Amritsar, age 40 years. Stated:

The confession, exhibit ‘H’, was written by Abdul Hameed in my presence. He had also written in my presence another letter to Maulvi Nur-ud-Din sahib. Both these letters and the confession were written at Beas. In the letter, Abdul Hameed had written to Maulvi Nur-udDin sahib: “The Muslim religion is false and the Christian religion is true. I am going to become a Christian. At present I am at Beas. If you want to make me understand now, come and do so”. He asked me
for money to obtain the stamps. I had said: “If you like Maulvi sahib so much, send him a postage-due letter”. He did so. No reply to the letter came. Doctor sahib had gone to Beas. In his presence Abdul Hameed had said that firstly he was a Brahmin, his name was Ralya Ram. Then he became a Muslim. Now he was a Muslim and the name was Abdul Hameed. Eight days after the arrival of Abdul Hameed, I had gone to distribute the paper Masihee Din in the train. When I returned there was a man near the pit, and another was at some distance. One of them asked me: “Where are you going?” I said that I was going home. He asked: “Is there a boy Abdul Hameed with you?” I said, Yes. That man said: “That boy was Hindu formerly. His name is Ralya Ram. His people live at Batala. First he broke faith by becoming a Muslim. Now he has come to become a Christian”. I said: “There was darkness in his heart. It will disappear and he will not trouble you any more”. Then those two men stayed there and I went to my hospital. They were respectable men. I cannot say positively whether they were Hindu or Muslim. They had shaven faces, speaking Punjabi, not the Frontier language. I never saw those two men again.  That man had mentioned to the station master also that that boy was of the Hindus. The station master had told me. I had talked to Abdul Hameed about these two men, and asked whether they belong to his village or what? He had not made any reply to me.
Prem Das. Read out. Is correct. Signature of the Judge.

Statement of Prem Das on solemn affirmation on 13th August 1897
I have been a Christian for more or less 16 years. I have been under Doctor sahib for 12 or 13 years. At present I am posted at Beas. Abdul Hameed was sent to me on 21st or 22nd July 1897. Doctor sahib had written in the letter: “Teach this dear boy the Christian faith. Make him work. He can lift baskets. He is not delicate.” Till 31st July 1897 when the confession was written, Abdul Hameed had not said that he had come to kill Dr. Clarke. At Beas, a new room is under construction for Doctor sahib. There, Abdul Hameed had written a letter to Maulvi Nur-ud-Din in the presence of Yusuf Khan and myself. There had been no suspicion in my mind about Abdul Hameed till 31st July 1897. In fact, two men had said concerning him that the boy belonged to the Hindus. I have sympathy for him. Two snakes had been caught one day.
Prem Das in his own hand. Read out. Is correct. (Signature of the Judge.)

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Abdur Rahim’s legal comments on Dr. Clarke vs. Mirza Ghulam Ahmad (1897)

Dear readers, Abdur Rahim was an employee of Dr. Clarke.  He gave legal testimony in court about Abdul Hameed.  We found this testimony in MGA’s book,. “kitab ul Barriya” (1897), in a Lahori-Ahmadi translation, pages 173-175.

Statement of Abdur Rahim on solemn affirmation
Son of Jai Singh, caste Christian, resident of Amritsar at present, age
50 years. Stated:

Doctor sahib, the plaintiff, had deputed me to enquire into the affairs of the witness Abdul Hameed. It was about 20 days back.  When I enquired at Batala, all the statements made by Abdul Hameed were found to be false. The following day I, the deponent, went to Qadian, there went straight to the house, to the room where Mirza sahib lived. I did not talk to anyone else. I said to him: “There was a man Ralya Ram who became a Muslim. Now he introduces himself
with the name Abdul Hameed. Who is he?” Mirza sahib said: “He did not become Muslim from Hindu, but is a born Muslim belonging to Jhelum. He is a paternal nephew of Burhan-ud-Din. At Rawalpindi that boy was baptized. Then he became a Muslim again. He has been gone for about eight days now. If you provide him with good food and clothing, he will stay with you”. Then I came down from the house, and a young man, a former Christian whose name is Saidas, and a boy said: “Abdul Hameed has gone after openly abusing Mirza sahib”.  Mirza sahib had also said: “Abdul Hameed also performs a porter’s job, that is, carrying baskets.” Read out to the witness. Is correct. Signature of Judge. Abdur Rahim, in his own hand.

Supplementary statement of Abdur Rahim on solemn affirmation 13th August 1897
In the beginning I was a Hindu barber. Then I became a Muslim. I remained a Muslim for 3 or 4 years. Became a Christian on 11th October 1896. Since 1st February 1897 I have been working under Doctor sahib at a salary of 10 Rupees. When I enquired from Mirza sahib, whatever Mirza sahib stated about Abdul Hameed appeared to be true. The statement of Abdul Hameed was found to be false. I went to Qadian on 23rd July 1897. On Sunday, after return, I had informed
Doctor sahib. Doctor sahib became suspicious of the boy. He asked my opinion. I said: “I cannot give any opinion whether he should be made a Christian or not”. Then the boy was sent to Beas and I accompanied Doctor sahib to Beas. I enquired from Abdul Hameed in the presence of Doctor sahib: “What you have stated does not appear to be true”. He said: “It is like big words out of a small mouth”. Doctor sahib granted him pardon, and he gave out the truth that he had come to kill Doctor sahib. The second or third day after reaching Amritsar on return from Qadian, I had accompanied Doctor sahib from Amritsar to Beas. At Beas, Doctor sahib and myself had enquired from the boy, perhaps in the sitting room. Waris Din, Prem Das, and another Christian were present. Then Doctor sahib asked him to write it. Abdul Hameed wrote in my presence. He wrote before 6 o’clock in the evening. After writing …15 and other attesting witnesses were called. Then we returned to Amritsar the same day by the 6 o’clock train. On alighting from the train Doctor sahib said: “Safeguard this boy”. Prem Das, Waris and myself together took the boy to Sultan Vind. Doctor sahib had perhaps taken Abdul Hameed to his residence or perhaps not. We had taken him straight to Sultan Vind. On a question from Court — When the boy first came, his appearance was that of a killer. He brought food from the market and ate it.  Abdur Rahim in his own hand. Read out. Is correct.  Signature of the Judge.

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Abdul Hameed’s extended comments on Mirza Ghulam Ahmad sending him to murder Dr. Clarke

As we continue to go through “Kitab ul Barriya” (1897) pages 163-173, we continue to find more and more data on Abdul Hameed and how MGA really sent him to murder Dr. Clark.  We have archived the initial statement by Abdul Hameed here.  It seems that he gave an extended story to the court at Gurdaspur.  MGA seems to have archived that statement and many others in his book as mentioned in the above sentences.

Statement on solemn affirmation of the prosecution witness Abdul Hameed, son of Sultan Mahmud, resident of Jhelum Caste Gakhkhar, age 17 years, Stated:

I am now seeking Christianity. Formerly, I was a Muslim. Four months ago, I went to the Christians at Gujrat. At that time I did not know Mirza sahib. I was a mate at the Mong Civil Relief Works under Jan Muhammad Babu. I stayed for two or three months with the Christians at Gujrat. There the Muslims had converted me; hence I had came to Gujrat. Mirza sahib has many followers at Gujrat. They sent me to Qadian. When I went there, my uncle Burhan-ud-Din was not in Qadian at that time. I had been advised to go to Qadian to have my doubts removed. I was taught by Maulvi Nur-ud-Din and Mirza sahib. The Quran was not taught. On coming from Gujrat I stayed at Qadian for only four days. I had gone back to Jhelum and stayed in the house of uncle Luqman. I did not go to the house of Burhan-ud-Din. My paternal uncle Maulvi Burhan-ud-Din Ghazi is there, and he is a follower of Mirza sahib. My other paternal uncle is Luqman but he is not a follower of Mirza sahib. My mother married Luqman after the death of my father and has also children by him. Both of my paternal uncles brought me up. After a stay of two or three days at Jhelum I returned to Qadian. Mirza sahib held me very dear. One day he took me to a separate house and said: “Go to Amritsar and stone Dr. Clarke to death”. I said: “Why should I do this?” Mirza sahib said: “If you commit this murder while in the religion of Islam you will become a chosen one”. To begin with he used to teach me. Subsequently when Mirza sahib asked me to commit murder, he said this to me: “Now work as a labourer for four or five days so that people think that you have been a labourer”. Then he said this: “When you are going away, abuse me when you go”. I departed to Amritsar and went to Doctor sahib, the plaintiff in this case, and said: “I have come to become a Christian.” Doctor sahib looked after me very well and sent me to the Hospital. Mirza sahib had said: “First give your name as Ralya Ram, then as Abdul Majeed, saying that you acquired this name after becoming a Muslim”. I stayed with Doctor sahib at Amritsar for about a month. First I remained at Amritsar for five or six days. Then I remained at Beas. The sheet exhibit ‘H’ included in the file has been written by me. I had written this out and given to Doctor sahib as confession. Doctor sahib was present at that time when I wrote it out. From Beas I had written a letter to Maulvi Nur-ud-Din sahib saying: “I shall become a Christian. This is the true religion. The Muslim religion is not true”. Doctor sahib had said to me: “A follower of Mirza sahib has come to us. We shall ask him whether to make him
a Christian or not”. When I wrote the letter to Maulvi Nur-ud-Din sahib, Doctor sahib was not aware of it. I had informed other Christians. The letter to Maulvi Nur-ud-Din sahib was written before writing the sheet exhibit ‘H’. Bhagat Ram and another clerk, whose name I do not remember, were present. They were looking on when I wrote the letter to Maulvi Nur-ud-Din sahib. It was about a month ago that I had left Qadian, and from Mirza sahib I had gone to Doctor sahib at Amritsar. The letter to Maulvi Nur-ud-Din was intended to apprise him that I was at Beas. When I left Qadian for Amritsar I paid 4½ annas as fare and at Qadian Mirza sahib had paid me 12 annas as wages for carrying baskets. I have heard about Abdullah Atham but not seen him. As for the attacks carried out on him I have no knowledge when these attacks were carried out, what were the attacks and who carried out the attacks. When I first went to Doctor sahib I intended to commit murder. Later I changed my mind. Luqman did not send me to Mirza sahib nor has he sent me to Doctor sahib. There is no ill feeling in our family on account of Maulvi Burhan-ud-Din becoming a follower of Mirza sahib. Luqman is in Jhelum at the moment. It is not known where Burhan-ud-Din is. (On a question of the prosecutor, said) By Bhagat Ram I mean Bhagat Prem Das in whose presence I had written the letter to Maulvi Nur-ud-Din. Mirza sahib had said to me: “When you get an opportunity, kill Doctor sahib (plaintiff), and come to me, then no one will kill you”. On going to Amritsar and meeting Doctor sahib I had changed my mind. Before going to Amritsar I had never seen Doctor sahib, nor was acquainted with him. (On a question from Mirza sahib) When I had become a follower of Mirza sahib, he had said to me: “Say, I place my hand on the hand of Ahmad”, and said: “Ask God for forgiveness of the
previous sins, and in future say the prayers, read the Quran”. (Note: Mirza sahib says: “I do not remember whether the witness took the oath of allegiance on my hand or not”.) Mirza sahib neither read out nor explained to me the fourth condition of the printed conditions of the oath of allegiance at the time of my taking the oath of allegiance. Exhibit ‘K’ was included in the file.
Read out. Accepted correct. Abdul Hameed After the statement the witness submitted that since he had stated the events plainly and clearly, he feared danger to his life. Doctor sahib said that he wanted to keep him safe. Accordingly the witness was permitted to stay with Doctor sahib.

Signature of Judge.

Supplementary statement of Abdul Hameed on solemn affirmation
The deponent had gone to Luqman at Jhelum from Qadian only to see him. There was no other purpose. Had stayed there for two or three days. He had obtained forty Rupees from Uncle Luqman’s house on the first occasion.

Read out. Is correct. Abdul Hameed. Signature of Judge.

Supplementary statement of Abdul Hameed on solemn affirmation on a question from the court

At 2 p.m. at the time of the mid-day prayer, Mirza sahib had said to me: “Go and kill Mr. Clarke”. Mirza sahib took me to the room adjacent to the mosque and said: “I am going to say something”. I said: “I shall accept it with my heart and soul”. That room is in the house of Mirza sahib. At Amritsar there is a man Qutb-ud-Din who is a follower of Mirza sahib. Mirza sahib had told me to go to him.  I had gone straight to him. He has a shop of utensils at Karmonki Deorhi, Amritsar. I stayed with him for half an hour. I had said to him: “Mirza sahib has sent me to kill Mr. Clarke”. He replied:  “Alright, when you finish this job, come to me. I shall get you to Qadian.” After seeing Doctor sahib, I went back to Qutb-ud-Din in the evening the same day and told him that I had seen Doctor sahib. He had given me the address and location of Doctor sahib’s residence. Mirza sahib liked me very much. He used to have himself pressed by me. He used to say: “Do you remember what I said (murder)”. I used to say: “Yes, I remember”. Mirza sahib had said: “Mr. Clarke is kindhearted. When you go to him he will lodge you with himself. You enquire about his daily routine. Then whenever you get an opportunity, kill him with a stone or in some other manner”. My father’s name is Luqman. I had it written as Sultan Mahmud by mistake. My mother had her second marriage with Sultan Mahmud. By mistake I said earlier that she was married to Luqman. Sultan Mahmud has a daughter. Luqman has another son who is my brother. We are three brothers. I have never been baptized. I had been looking for it. I did not go to Malakand with the army. I had been dismissed because I could not perform the duties. When I returned from Malakand I was not in search [of a religion], I was a Muslim. This was about two
years back. Before I came to Qadian, Sultan Mahmud had been annoyed with me. He did not turn me out. From there I went to the canal.  Sultan Mahmud had been annoyed because of not doing work. Burhanud-Din and Sultan Mahmud have religious differences. Burhan-ud-Din is a follower of Mirza sahib. Not so Sultan Mahmud. On this account they do not like each other. I was not at Qadian at the time of the Jubilee [of Queen Victoria]. I came later. When I went there I saw Burhan-ud-Din. Mirza sahib had talked to me about murder three or four times, that if I killed while in the fold of the Muslim religion I would become a chosen one, for Mr. Clarke is an opponent of the faith. All the five times when Mirza sahib used to come to the mosque for prayers I used to press him. He liked me. Mirza sahib had said:  “Lift a stone weighing 20–30 pounds and hit and kill Mr. Clarke in his sleep or at some other opportunity”. I had apprised Qutb-ud-Din of all these matters. He had said: “Quite right, do this job and come to me”. (On a question from the court): At present Burhan-ud-Din and Sultan Mahmud are annoyed with me, for my money and property are in their possession and they do not want to give them back to me. I sent the letter to Maulvi Nur-ud-Din because Mirza sahib and he are one. When I was at Amritsar Hospital, I had no connection left with Qutb-ud-Din, nor did I write a letter to anybody. The letter exhibit ‘G’ I had written to Doctor sahib at Beas. (On a question from the lawyer of the defendant): Luqman died when I was six years of age. I had taken four Rupees from the house of Sultan Mahmud without his knowledge. I had informed the women of the household, and had gone to the canal. I have at home two other brothers, Muhammad Kamil and Muhammad Alam. I did not take Muhammad Alam’s jewellery. He had laid a false claim that he held my cash. It happened five or six years ago. My other brothers are in possession of my father’s land. I take my share of the crop. They cultivate on my behalf. They remain displeased with me because of the property and because I am their step-brother. I have been out of Jhelum for seven months. Burhan-udDin’s son is betrothed to Muhammad Kamil’s daughter. Burhan-ud-Din also is hostile to me. Burhan-ud-Din and Sultan Mahmud belong to different mosques. I had gone to Mong Rasul before Jhelum. I stayed with Rev. Dalgie at Gujrat. At Gujrat I stayed with Rev. for
three or four months. I studied the Bible there. At that time I came to like the Christian religion. Because of my character, I was not baptized, because I liked the Muslim people. The Rev. had deputed a man Allah Ditta the Christian to accompany me, and had said: “Get him a ticket for Pindi, and let him go to Pindi”. I know Yusuf. I had to see him, so I used to go. Allah Ditta did not accompany me to the station.  I met Amir-ud-Din, a follower of Mirza sahib, and he got hold of me, the deponent. He sent me to Qadian and said: “First go to Shaikh Rahmatullah at Lahore. Then go to Qadian.” I had come to know him two or three days after going to Gujrat. The Christians had turned me out. They did not pay me the fare to Rawalpindi. Amir-ud-Din used
to admonish me daily: “Go to Mirza sahib. He is a learned man”. There are capable Maulvis at Jhelum and Gujrat. But I did not enquire from them about my doubts. I have been suffering from venereal disease for a month or one and a half months, because of over-eating
mangoes, not because of associating with prostitutes. At Dangah I used to tell people about the principles of the Christian faith. I had gone to Qadian for the first time a month or a month and a half before the Jubilee. I had stayed there for five or six days. Then I had gone to Lahore and from there to Jhelum. On the way I had also stayed at Gujrat. I had also gone to the Reverend and said: “I have been to Mirza sahib at Qadian and am coming from there. He loved me”. On
the first occasion Mirza sahib had said nothing about murder. The Reverend at Gujrat had been annoyed about why I had been to Qadian. I said: “I forgot, forgive me, and lodge me”. He said: “Go to your house and read the Bible”. He did not lodge me. Then I went to Jhelum, for the reason that my paternal uncle was displeased at my becoming a Christian. Mirza sahib had removed my doubts. I had gone to reconcile the paternal uncle. Then I, who am making this statement, went to Qadian a second time, two to four days after the Jubilee, for Mirza sahib had not taken the oath of allegiance the first time. Stayed there 17 or 18 days. Two days after arrival I took the oath of allegiance on the hand of Mirza sahib. Many persons were present. Hakim Nur-ud-Din, Hakim Fazl-ud-Din etc., about 20 to 30 persons were there. I had taken the oath of allegiance in the mosque upstairs. Some nine or ten days after administering the oath of allegiance Mirza sahib took me to the upstairs room in the women’s section of the house.
When the mid-day prayer was completed, Mirza sahib asked me to stay on. When all the people went away, Mirza sahib took me to that room through the door. At that time there was no one in the upper part of the mosque. Going inside, Mirza sahib made me sit down and said: “Go to Amritsar and present yourself as a Hindu. Hit Mr. Clarke with a stone and kill him.” I agreed. He took me inside in case someone should come. Day after day he used to say: “Do you remember that job or not? Are you ready or not?” I used to say: “I remember and am ready”. He would ask this when I used to be pressing his body. He loved me very much, like a father loves his son. He used to stroke me on my head with his hand. I used to press him all the five times. Other people also used to press him. They pressed him in the mosque. Did not press him in the bathroom. That bathroom is a place for bathing and a toilet. The upper storey room in which Mirza sahib took me is also used as a bathroom. The room is about 18 by 12 feet. In each corner, a place has been built to take a bath. It is not in brick and mortar, planks have been fixed.

The confession, exhibit ‘H’, I had written myself. No one prepared a manuscript. I wrote it once, it was not correct. Then I wrote it again in fair copy. (Note: The witness was made to copy the confession on a sheet. He made spelling mistakes in writing at three places which have been marked with X and marked with the letter H). Witness: I considered that room to be a bathroom. Before the honourable Deputy Commissioner, Amritsar, the word bathroom had not been caused to be written. After saying of the morning prayer, day had dawned a little when I had come from Qadian. The carriage probably belonged to the brother of Ismail Beg’s wife. The same day I had gone to Amritsar by the railway train. I arrived there at 11 o’clock and went straight to Qutb-ud-Din, stayed with him for half an hour. I cannot tell the date. Qutb-ud-Din gave the address of Doctor sahib’s house. I went to his residence and met him. I had been sleeping at the Hall Bazar mosque.

I went to the residence at about three o’clock. Two men were not with me. I reached the residence in ten or twelve minutes. Doctor sahib was in his office. First I met the cook, then the valet. He informed the sahib. I was called in. A sikh was standing there on some errand. He
took a letter and went away. On going in I immediately said: “I am in search of truth, I have come to become a Christian.” The sahib asked: “From where have you come?” I said: “From Qadian”. Then I gave my Hindu name as Ralya Ram and explained all the circumstances which I have already stated. But all that was false. A faint idea had come to my mind that I would not commit murder. After three or four days when I went to Beas, my intention to kill had changed. I had stayed at Amritsar for five or six days. I worked under the doctor of Amritsar Hospital and received education. I used to wash the wounds.  Except for one day, Doctor sahib used to meet me daily. Twice I went to the residence. I, the deponent, met him in the very same office. I met him alone in the same way as on the first day. Every time Doctor sahib used to ask: “Who were you? From where have you come?” I had already made the statement. There was no special purpose other than learning the Bible from the sahib. On the first occasion the book was given to me. But on the second occasion another type of book was given to me.  Doctor sahib had sent me to Beas for education.  Doctor sahib had said: “Maulvi Abdur Rahim is afraid in case you should kill him. So go to Beas. Other people also say that you have come to commit murder”. With the exception of Qutb-ud-Din I had not mentioned to anybody that I had come with the intention to kill. Saanwan Singh had gone to Beas along with me. He had stayed there
for a week. After three or four days I had written the letter to Maulvi Nur-ud-Din. A new house was under construction. I had written the letter there, written it in the presence of Bhagat Ram. Two masons and two or three labourers were also there. I did not ask Bhagat for money or stamps to post the letter. I wrote the confession about 5.30, wrote the letter in the sitting room. It is close to the dining room. (Then said) I do not know which is the dining room. At the time of my writing the confession, the station master, the telegraph clerk and the post clerk were present. (Then said) I had written it out, was signing when they came. There were two or three other men in whose presence I had written. They were Abdur Rahim, Bhagat Ram, Shaikh Waris, and Doctor sahib was also present. At Beas I, the deponent, had not said to anyone that I had come to kill Doctor sahib. I had not said this even to Bhagat Prem Das. Doctor sahib had brought me to Amritsar with himself and he had granted me pardon that I would not be harmed. Starting from Beas we had reached Amritsar the same day before sunset. At night Doctor sahib sent me to Sultan Pind which is at a distance of one mile from Amritsar. Waris and Prem Das and Abdur Rahim had remained with me. All of us stayed at the house of an Indian Christian. When I had come to Batala from Qadian, I had not gone to the house of Maulvi Ghulam Mustafa the printer. Mirza sahib had not got me turned out of Qadian on account of bad conduct.  When I went first, Doctor sahib had greeted me with love and affection. Doctor sahib is stronger than myself, but when someone is sent to attack he has to perform his job. Never before in my life have I had such an intention, nor was I ever appointed to kill. When I was a Muslim I considered committing of murder an offence and a sin. But when Mirza sahib said “you will become a chosen one”, then there was a change in my ideas and I firmly believed that I would go to
heaven. Before I met Mirza sahib, my personal view was that it was a sin to commit murder, although according to the Muslim religion the killing of an unbeliever brings reward. This is written in the Quran. I have read it myself. I can read the written translation when I see it.
My paternal uncle had taught me. A Mulla also had taught me. I have been reading the Quran without meanings. On the 31st July 1897 I was promised pardon. Hence I had written the confession. If someone goes to kill a person and kills him then he is a criminal, otherwise not.
Since the date of the writing of the confession I have been constantly living with Doctor sahib. Three or four days ago I had seen Maulvi Muhammad Husain in Anarkali. I had never seen him before this. I did not write any letter to Mirza sahib. It is written in the Bible: “Thou shalt not kill”, so my intention changed as to why I should kill such a good man as Dr. Clarke. No one from our family ever committed murder. I do not know the meaning of ‘ghazi’. At Beas Bhagat Prem Das had caught a black snake. I had killed it and brought it to Doctor sahib. The other snake that was caught had escaped. That is, two snakes were caught the first day, one died and the other had escaped. The third day another snake was caught. This was also killed. I wanted to take the snake only to show to the Doctor sahib. (On a question from the court) Bhagat Prem Das had stopped me. (Advocate) I had not known Qutb-ud-Din earlier. Mirza sahib had not given any
letter for him. Qutb-ud-Din had said: “See the house for yourself. I shall indicate the stone. Carry it and kill him”. Doctor sahib had said to me: “I shall write a letter to Mirza sahib that this man has come to become a Christian”. I had forbidden him. When I am baptized, then he should write the letter. I had been to Qadian today. Abdur Rahim and two policemen and Waris Din, and two other policemen accompanied me. (On a question from the lawyer) In the beginning also Mirza sahib had taken me once to that room above. I had slept at the Khair-ud-Din mosque at Amritsar, so I stayed. I was not asked, hence I had not confessed earlier. Sultan Mahmud had taught me the Quran.  Paternal uncle Burhan-ud-Din had not gone to Malakand. Doctor sahib
met me gladly both times when I met him at his residence at Amritsar.  Both times I had gone of my own, I had not been called. While going to Beas I had been called. Doctor sahib did not come out into the verandah and rebuke me, as to why I had come without being called. Abdul Hameed. Signature of Judge. Read out. is correct. Signature of Judge.

I, Abdul Hameed, son of Sultan Mahmud, am a resident of Jhelum, at present staying at Beas. About this matter that from the village of Qadian I was sent by Mirza sahib of Qadian that I may cause harm to Doctor Clarke sahib, i.e. kill him, and regarding me, I have come for this purpose. He said this orally in the bathroom at Qadian.
Signature of Judge

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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!

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Dr. Clarke’s initial comments on MGA sending Abdul Hameed to murder him

In 1897, MGA sent an Ahmadi (Abdul Hameed) to murder Dr. Clarke.  Thus, Dr. Clarke submitted an official statement to the court of A.E. Martineau, District Magistrate, District Amritsar.  We found this testimony in MGA’s book,. “kitab ul Barriya” (1897), in a Lahori-Ahmadi translation, pages 140-141.  He issued another official statement later on in the case which is also reproduced here.  This case has to do with the FACT that MGA was sending his followers to murder those whom against he (MGA) had issued death prophecies.  MGA was above the law in British-India, hence, he was employing every dirty tactic which he knew to prove his prophecies to be true.

Statement of Doctor Martyn Clarke
I am a medical missionary and live in Amritsar. On 15th July Abdul Hameed came to me and said: “I am a Brahmin of Batala. Ghulam Ahmad Qadiani made me a Muslim. I remained with him as a student for seven years, and arrived at the conclusion that he was a very bad man. Now I want to leave him and become a Christian”. I admitted him. His story did not appeal to me. I started making investigations about him. I came to know that this story was absolutely false. His name was Abdul Hameed, not Abdul Majeed as he had stated. Nor was he a Brahmin of Batala. In fact, he was a born Muslim of the Jhelum area. His paternal uncle, Burhan-ud-Din Ghazi, is a well known religious fanatic. His entire family are zealous followers of Mirza Qadiani. This young man had lived in Gujrat, like those seeking the Christian religion. He stole forty Rupees of his paternal uncle and wasted them in vice. Thereupon his uncle sent him to Mirza Qadiani. I personally went to Beas. Then I enquired from him. He openly admitted before five witnesses that Mirza Ghulam Ahmad had sent him to kill me. He was looking for an opportunity to smash my head with a stone or something similar when he found me asleep or in some other condition. He wrote all these events of his own accord. I produce this written paper which he signed in the presence of eight witnesses. I have known Mirza sahib since the time of the debate which took place in the summer of 1893. I had taken a major part in the debate. This debate took place between him and a very important Christian Abdullah Atham who is dead. I presided over the meeting and on two occasions had acted as debater in place of Mr. Atham. Mirza sahib was deeply aggrieved. Afterwards he predicted the death of all those
who had participated in the debate, and my contribution had been tremendous. Since then his attitude towards me has been very hostile. After the debate the centre of special attention was Mr. Atham. Four separate attempts were made to kill him. During the last two months of the period fixed for his death, a special twenty four hour police guard was posted at Ferozepur. He had to flee from Amritsar to Anbala and from Anbala to Ferozepur, because of the attempts made on his life. These attempts have been generally attributed to Mirza sahib. After his death, I have been in view. In many a veiled manner I have been reminded of this prophecy in Mirza sahib’s books. For this the greatest effort has been the one explained by Abdul Hameed. After Lekhram’s death in Lahore which everybody attributes to Mirza sahib, I had a special reason to believe that some sort of an attempt would be made to kill me. I had gone on leave of absence for three months. On my return, Mirza sahib at once came to know about my arrival and Abdul Hameed reached me. I have sufficient reasons to believe the statement of Abdul Hameed and also to believe that Mirza sahib intends to do harm to me. It has always been the technique of
Mirza sahib that he predicts the death of his opponents.

Signature: A.E. Martineau, District Magistrate.
Read out. Accepted. Signature: A.E. Martineau, District Magistrate.
Statement of Abdul Hameed: I had myself written the sheet of paper presented by Dr. Clarke, and signed it.
Signed by Judge as above

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The statement of Dr. Clarke on solemn affirmation on 12th August 1897 vs. Mirza Ghulam Ahmad

In the below you will find a translation of a specific portion of MGA’s book, “Kitab ul Barriya“.  This section seems to be a word-for-word testimony of Dr. Clarke (Clark) vs. MGA in 1897-98.  This was in terms of a certain Ahmadi (Abdul Hameed) who claimed that MGA had sent him to murder Dr. Clarke.  Dr. Clarke explains how MGA’s prophecies had failed in terms of Sultan Muhammad (aka as the Muhammadi Begum prophecy) and Athim.  What you see in the below are pages of “Kitab ul Barriya” via a Lahori-Ahmadi translation, pages 154-162.

The data

Copy of the statement incorporated in the record,
in the criminal court of the honourable Captain M.W. Douglas,
Deputy Commissioner, District Gurdaspur.

Supplementary statement of Dr. Clarke on solemn affirmation on 12th August 1897
The prophecy made against Sultan Muhammad with reference to the Muslims was not fulfilled, nor the one against Abdullah Athim made by Mirza sahib with reference to the Christians.  There remained only the prophecy against Lekhram, which was meant for the Hindus. Nonfulfilment of the prophecies resulted in loss of Mirza sahib’s income. After the death of Lekhram, Mirza sahib issued a poster (exhibit ‘W’) in which he mentioned the murder of Lekhram (the poster was presented). Another poster was issued (exhibit ‘N’) from the side of
Mirza sahib. Another poster is presented (exhibit ‘O’) in which Mirza sahib has mentioned clear writing of the prophecy about Abdullah Athim’s death. On a question from the court: Abdul Hameed had sent a letter from Amritsar to someone at Qadian; it is not known who he was. Abdul Hameed told me when he came to Amritsar that he had stayed with Mirza sahib for seven years after conversion from Hindu to Muslim, and had been receiving education. I am not aware whether there is ill will between Burhan-ud-Din and Luqman; Burhan-ud-Din who is the head of the family and a follower of Mirza sahib. In reply to the advocate of the defendant: Abdul Majeed came to meet me at my residence on 16th July 1897 at about 4 or 5 p.m. I was in my office. On my enquiry about his particulars and purpose of visit he gave his name etc. in proper order. He was with me for half an hour.  Whatever he talked to me about, I have recorded it in my statement.  There was no other conversation besides this. The moment Abdul
Hameed came, seeing him I suspected that he was the man who had been sent by Mirza sahib to kill me. I did not inform anybody such as the police etc. But I asked my people to lodge him, keep an eye on him but not let him know this. Abdul Hameed did not possess any weapon or anything else. I did not tell anyone that I had a suspicion about this man that he would kill me. There were two or three people outside the room but they did not hear us. It is my duty that even if someone comes to kill me I should still preach him Christianity. Even if I suspect that he has come to commit murder, I shall preach to him. Secondly, we accommodated this young man for the reason that even if he makes trouble it would be good because they would have to bear the consequences. (Question: Don’t you care for your life?) This question is irrelevant; I refuse to answer. After the conversation Abdul Hameed was taken by Jalal-ud-Din, an employee of the clinic, to the hospital because that was where our students had their lodgings. I had also asked Jalal-ud-Din to keep an eye on Abdul Hameed but not to disclose any secret to him; it was a general instruction, no special secret was meant. Abdul Hameed was kept in the hospital till the evening of 22nd July 1897, from the 16th to 22nd. He came to my residence perhaps on Monday 19th around 4 or 5 o’clock in the evening. He came of his own accord, without being called, and he was casting glances all around. I shouted at him from the verandah: “Why have you come uncalled? Go away”. He did not have any stone etc. in his hand at that time. Our doctor at the hospital had told us that Abdul Hameed was suffering from venereal disease. The doctor had treated him. We have our students at Beas also, so we considered it best to send him there. Sanoon the sweeper had come from Beas. He accompanied him. He was instructed to hand over Abdul Hameed to Prem Das along with this letter. Prem Das was instructed to teach him the Christian religion and make him do work as he was not physically weak. When he stayed at Amritsar he appeared to be a murderer from his outward appearance. Ever since he made the confession, his looks are no longer the same now. There seemed to be an impulse running through his veins and his eyes were inflamed. This did not persist after his confession. Maulvi Abdur Rahim also discovered this change in him. While he remained in the hospital and we used to see his above mentioned condition, that suspicion of ours became firm and established. When he was sent to Beas, no one was told not to divulge to him their secrets nor to keep watch over him. At Amritsar everyone was asked to enquire about his affairs, as to who he was and what his circumstances were. He used to give different accounts of his affairs.
Especially Abdur Rahim had told us that it could not be ascertained as to who he was. From 22nd July 1897 to 31st July 1897 Abdul Hameed was kept at Beas. I went to Beas perhaps two or three times, but did not see him privately; I used to see him in the ordinary course. He had not made any attempt to attack me. He made the confession on the 31st July 1897. I had gone there that day specially for this purpose and asked him to speak the truth. Two or three times he called himself Ralya Ram, but later he confessed. He had confessed without any pressure, and said that he would give the information if he did not face any danger. Then on my promise that he would not suffer, he confessed. Five men were present: Prem Das, Waris Din, Abdur
Rahim, Dyal Chand and another one whose name I cannot remember. Waris Din does not work under me, he is not a Christian. This conversation with Abdul Hameed took place in the dining room of my residence at Beas, and immediately he was made to write his confession with his own pen. We supplied the paper on which he wrote with his own pen. First, another sheet was used to write the manuscript. Then it was copied on the sheet, exhibit II. As far as I know, neither I nor my associates fed him any word. This happened between 4 and 6 o’clock in the evening. It was written after 5 o’clock and before 6 o’clock. There were three other persons: a subpostmaster, the postmaster and the telegraph clerk had been called, and were asked to enquire from that young man. They did enquire and he told them that he was writing of his own accord. This fact is true. All these three witnesses are Hindus. I do not know whether they are
Aryas or not. We shall present Chuni Lal. All the three men had come to my residence on invitation. The confession had been written out before they came. The same day I brought him with myself by the night train and put him up at night in the hospital at Sultan Vind, i.e. at the mission compound. Guard was also placed in case he should run away. When the confession was written we took it to be all true, perfectly true. It is absolutely impossible that anyone other than Mirza sahib could have sent him to us. Nor did we think that someone was inducing him to make the confession. Earlier when he had talked to me, I had been of the view that Maulvi Nur-ud-Din had no concern with him. When this young man sent a letter to Maulvi Nur-ud-Din, we became a little suspicious that he also was involved, although even now we are doubtful about Nur-ud-Din’s involvement. But we have no doubt even now about the statement made by Abdul Hameed concerning Mirza sahib, none at all. What Abdul Hameed had stated before doing the writing, i.e. before the confession, was considered false by us. That is, what he had stated about being a Hindu etc. was considered false. The remaining statements were neither considered trustworthy nor unworthy of trust. His statement about conversion from Hindu to Muslim was also considered false. We had believed that he had come from Qadian. We had believed that he had worked as a porter. We had believed that it was heard by a person that he was in Qadian. We had believed more in this that it was appropriate to enquire about his affairs. All other affairs we either considered as doubtful or we believed them. The reason for making enquiry from Qadian was to get definite information about the affairs, not for the purpose of filing a suit against Mirza sahib. Till 31st July 1897 I had no intention to file a suit against Mirza sahib. The enquiry was not instituted to prepare a law suit against Mirza sahib. Before 31st July
1897, on the 30th July 1897 we had come to know and were convinced that Abdul Hameed was a scoundrel, adulterer, rogue etc.  On 25th July 1897 we had received information about the particulars of Abdul Hameed from Mirza sahib. On 30th July 1897 the particulars had been received from Jhelum. We had not believed Mirza sahib’s statement without further investigation. We had come to know from enquiries that Abdul Hameed had never become a Christian. He had remained with the Christians at Gujrat for more than about three months, perhaps February, March and a part of the month of April. I did not carry out personal investigation anywhere except at Gujrat.  Other people who made the enquiries are all alive. Abdul Hameed is a strong young man. I cannot say whether he is stronger than myself
or not. When I had brought him to Amritsar the honourable District Magistrate took down my statement and his, confirmed the confession, and issued a warrant for surety of one thousand Rupees. We did not institute any new suit in District Gurdaspur before the honourable District Magistrate. I have not seen the letter written by Abdul Hameed to Maulvi Nur-ud-Din, before the summons were issued to the accused. It was heard from Yusuf Khan that Burhan-ud-Din was
a Ghazi. Yusuf is an old friend of Burhan-ud-Din. I have never seen Burhan-ud-Din. Whatever has been stated about him was heard by me from the mouth of Yusuf Khan. I have no personal knowledge.  Information about Abdul Hameed’s property, cash etc. is also heresay. I had heard from the Rev. Didar Singh. We know the Gakhkhars. We do not know whether they are loyal to the government or not. The prophecy made by Mirza sahib about me on 31st July 1897 is given
on pages 16, 17 in Jang-e-Muqaddas, marked ‘A’, and I consider myself included in the word “party”. Secondly, there is prophecy of death for me on page 44 of Anjam-i-Atham, marked ‘F’. In the first prophecy there was the limit of fifteen months which has expired. The second prophecy expires on 14th September 1897, but in another poster the date has been extended. At letter ‘F’ there is a prophecy specially for me and my name has been written in bold letters. In the poster, at letter ‘O’, the words “the life of enmity and hostility is nearing death” refer to my life. (The witness stated of his own accord—signed.) The poster, exhibit ‘Q’, was issued by me a very long time after September 1894, before the death of Mr. Abdullah Atham. When Abdullah Atham did not die, the world stood up against Miza sahib, saying that he was a liar. Mirza sahib said that Abdullah Atham did not die as he had become a Muslim at heart which was the result of fear. Then Mirza sahib issued posters to the effect that if he had not got frightened and had not turned towards the truth then he should come forward for a mubahila and take an oath. Abdullah Atham refused to take an oath because it is forbidden in the Christian religion to take an oath. Then I issued this poster, marked ‘Q’, that Mirza should prove that he is a Muslim by eating swine’s flesh as other Muslims do not consider him a Muslim, for then it would be
equivalent to his saying this to Atham.

Cross examination by the lawyer begins
It has been learnt from Abdul Hameed that he has three other brothers. I do not know when Abdul Hameed came to Qadian, nor even till when he remained there. On the statement of Abdur Rahim I say that he had come from Qadian. On 31st July 1897, Prem Das told me that two men were talking about him. He had told me before the confession. He had said that he had seen those two men at Beas. I myself had asked Abdul Hameed about those two persons mentioned by Prem Das. Abdul Hameed said that he had no knowledge of them. I saw the recent poster offering a reward of fifty or twenty-five thousand Rupees issued by Mirza sahib, but I cannot present it. I do not remember when I saw it. I do not know whom did it concern. From these posters we had come to the conclusion that he could afford to pay the money
mentioned in the posters but he would not pay. I have never been to Qadian nor have I personal knowledge of his wisdom. Mir Muhammad Saeed is related to Mirza sahib. I do not know further details. Afterthe conversion of Yusuf Khan to Christianity Mir Muhammad Saeed had become a Christian. Since the debate of 1893 Mirza sahib has been our enemy. I bear not the slightest enmity towards him. In 1894 when Muhammad Saeed came to get converted to Christianity I did not have any suspicion about him that he would kill me. Yusuf Khan also became a Christian in 1894. I did not have any suspicion about him. But other Christians and even the Muslims suspected that he had come to fulfil the prophecy about Atham. Christians had said to me that it was not good that I let him go to Atham. I did not think at all that he would kill Atham for I knew him to be a straight-forward man. Maulvi Muhammad Husain’s book apart, I myself guess from the posters of Mirza sahib that Mirza sahib had a good knowledge of
Lekhram’s murder. I know Maulvi Muhammad Husain. He met me once or twice when the mubahila was held between Abdul Haq and Mirza sahib in 1893. I do not remember when I met him earlier. I have not seen him for the last six months. The last time I saw him was in 1895. I have not seen Maulvi Muhammad Husain and Muhammad Ali during the last six months from today. Nor have I seen them at Batala on the 10th August 1897 nor on the 9th August 1897. I
certainly did not see them at Batala. I know there is strong enmity between Maulvi Muhammad Husain and Mirza sahib. I also know that the Arya people are also opposed to Mirza sahib. I do not remember the name of any particular Arya of Amritsar or of anywhere else, who told me that Mirza sahib had killed Lekhram or arranged for him to be killed. Lala Ram Bhaj Dutt who is our lawyer and is present in the court is an Arya. We have not paid him any fee. We obtained the
posters marked ‘m’,‘n’,‘o’,‘p’ from Lala Ram Bhaj. Before today, before his appointment as government advocate, I also considered him to be a witness. I also know that the Muslims also are, in general, against Mirza sahib. (Firstly, the witness did not reply, then after consulting his lawyer whether he should reply or not, he said) My personal opinion about Mirza sahib is that he is a bad man, troublemaker and dangerous. He is not good. I have come to this conclusion on the basis of the books of Mirza sahib himself. Mirza sahib has written much against the Christian religion also, which has made us unhappy. Mirza sahib has his followers at Amritsar also, but we do not know how many. I know Qutb-ud-Din, Yaqub the journalist, and another one from amongst the followers. It is not known whether Abdullah Atham saw the snake at Ferozepur with his own eyes or not. I did not see the gun being fired twice at Abdullah Atham. Rai Mayya Das, Extra Assistant, had mentioned it to me. As for the entry of men in the house, this also was told by Rai Mayya Das. It is not known whether any report was lodged with the police about these attacks or not, or whether any suit was filed. It was not necessary that I should have known if a suit had been filed. Abdur Rahim practises medicine and Prem Das is our preacher. Abdur Rahim has been in our service for eight or nine months and Prem Das for 13 or 14 years. Question: Who had informed you secretly to beware of Mirza sahib. Answer: I am not able to answer this question. Question: Were you alerted by any Hindu Arya or a Muslim or a Christian or a government officer? Answer: I cannot answer this question either. Lekhram was opposed to the Christian religion. I have seen his writings against the Christian religion, perhaps I have seen one writing. He was a good man, although our beliefs differed. Lekhram used to attack the Christian religion. As far as I know, no Christian was against Lekhram personally. Question: Do you know that some Aryas of the sect to which Lekhram did not belong and orthodox Hindus and the Muslims were against Lekhram? Answer: I cannot tell. I do not read the newspapers Akhbar-i-Aam, Samachar, Tribune, Pioneer. I have seen the book Satyarath Parkash but have not read it. I am not aware whether suits were lodged or not against Lekhram at Delhi, Bombay, Multan, Peshawar. The prophecy about Abdullah Atham was not made at his request. Mirza sahib made this prophecy out of himself. I recognize the handwriting of Abdullah Atham. I cannot say whether Mirza sahib made prophecies against the other people on request or otherwise. I do not know the name of my real father. I have always been a Christian. I never said to Abdul Hameed: “A follower of Mirza sahib has come from Qadian. We shall make enquiries about you from him”. (On a question from Lala Ram Bhaj, advocate for the prosecution) Other seekers of truth are also sent to the hospital. Abdul Hameed had confessed about his affairs at Jhelum before appearance in court and he had written out the confession. Maulvi Nur-ud-Din, in collaboration with Mirza sahib, is a party to the discussions about murder. I met Lala Ram Bhaj yesterday at 8.30 p.m., and only asked him about the progress of the case.

Read out and accepted as correct. Signature of the Judge.
Copy of the supplementary statement of Dr. Clarke
in the criminal case in the court
of the honourable Captain M.W. Douglas,
Deputy Commissioner, District Gurdaspur.

Supplementary statement of Dr. Clarke on solemn affirmation 13th August 1897
My father Mr. Clarke had informed me: “Be careful. Mirza sahib will do you harm”. Yesterday I did not consider it prudent to reply.— Dr. Clarke.

Read out. Is correct. Signature of Judge.

MGA responds
Copy of statement in the criminal court of the honourable Captain M.W. Douglas, Deputy Commissioner, District Gurdaspur.
Continued: From 9th Aug. 1897.
Judgment: Under consideration.
File No: From the Department.
Case No: 3/3
The Government through Dr. Henry Martyn Clarke.
To Mirza Ghulam Ahmad, Qadiani.
Crime 107 Criminal Code.
Seal of the Court. Signature of Judge. 15/8/97

Statement of Mirza Ghulam Ahmad without oath
13th August 1897, I never made the prophecy that Dr. Clarke would die. No word of mine was intended at all to mean that Dr. Clarke would die. About Abdullah Atham I had made a  conditional prophecy that if he did not turn to the truth he would die. On Abdullah Atham’s request the prophecy was made only for himself. The prophecy was not about all those associated with the debate. On Lekhram’s request a prophecy was made about him also. I made it, consequently it was fulfilled.

Read out, is correct. Signature of Judge. The whole statement has been correctly entered.

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The origins of the deceptive Ahmadiyya tabligh tactics

Most Ahmadi’s are urged to do tabligh and are brainwashed to live this type of lifestyle.  About 10% of Ahmadi’s become fanatical in this regard.  We have the story of an Ahmadi, Abdul Hameed, who was the nephew of an Ahmadi mullah, Maulvi Burhan-uddin and was sent to Dr. Clarke as an undercover-Ahmadi-assassin (Summer of 1897).  Ahmadiyya sources tell us that this Abdul Hameed eventually became an Ahmadi, which proves that he was an Ahmadi all along and was simply carrying out the orders of MGA.  Just before Abdul Hameed, Lekh Ram was brutally murdered and an Ahmadi doctor (MIrza Yacub Baig) watched him die on his emergency room table at the Mayo Hospital.

Nevertheless, we have a story from Seeratul Mahdi, wherein MGA directed Ahmadi’s to pretend to be Non-Ahmadi’s and thus create a show and scene at a certain village, the plan eventually backfired.  The story is posted.

Seeratul Mahdi Vol-3 page 803-804

“””Mirza Bashir Ahmed writes : “Dr. Mir Muhammad Ismail stated to him that in 1897-98, a few Ahmadi’s from a village near Qadian, came to attend Jalsa Salana and related that some non -ahmadis of their village were very arrogant and do not listen to Ahmadi’s and also do not believe in Hazrat Masih Moud (MGAQ) rather they call him with bad names.

One blind Hafiz namely Muhammad Hussain resident of Dunga district Gujarat, hit upon a plan with them whereby he said he would visit their village and pose himself to be a non ahmadi and would challenge the ahmadis of that village. He would have a fake and preplanned debate with them and he would then loose the debate in the end. In this way non ahmadis would get convinced and would come to their side.

After a couple of days, the blind Hafiz reached the village, stayed at a Muslim Mosjid and threw a challenge of debate to ahmadi /Qadianis of that village.

As per plan, ahmadis came forward and started to debate. After some time the Blind Hafiz, who was actually a disguised Qadiani himself, surrendered and said to muslims that the argument of ahmadis is so strong that he can not continue the debate anymore. However, Muslims got suspicious of him and came to believe that this is a fake debate and that Blind Hafiz was playing trick with them so they start beating the blind Hafiz for his deception. Blind Hafiz had to take refuge in the house of one of the Qadianis of the village to save his life.

The issue came to the knowledge of MGAQ who felt sad to know of this and said they may not be doing like this in future.””””


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Who is the British Military Officer Captain Montague William Douglas?

Captain Montague William Douglas also known as M.W. Douglas, District Magistrate, District Gurdaspur in 1897.   Lt. Col Montagu William Douglas CSI, CIE. (1863 – February 1957) was a British soldier and colonial administrator in India. As the Assistant District Commissioner in the Punjab, he investigated the attempted murder allegation made by Henry Martyn Clark against Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement. Ahmad later declared him to be the “Pilate of our time”, superior to the original. In his later life he was a noted advocate of the Oxfordian theory of Shakespeare authorship and was president of the Shakespeare Fellowship for many years.  In 1939, he met with the Ahmadi mullah JD Shams and even presided on a Jalsa in the UK, hence he proved that he colluded with MGA to exonerate him.  In 1897, he was a captain in the British Military as well as a judge, in fact, all British officers doubled as corrupt Judges.

He was born to Edward Douglas, (1831–1867) and Annie Arbuthnot, (b. 1831). In February 1884 he joined the 1st Battalion, North Staffordshire Regiment, switching to the Indian army in 1887. He was promoted to captain in 1895.

In 1891, Douglas married Helen Mary Isabelle Downer (b. 1863). They had three children, Edward Montagu Douglas (b. 1891), Major Archibald Stair Montagu Douglas, MM, (1897–1974),[1] and Helen Elizabeth Douglas (b. 1893).[2][3]


In 1897, having been appointed assistant district commissioner in the Punjab, Douglas was required to investigate the allegations of Henry Martyn Clark against Mirza Ghulam Ahmad. Clark, a Christian missionary, had been approached by a youth named Abdul Hamid, who claimed that Ahmad had sent him to kill Clark. Douglas found Hamid’s claims to be implausible, and that there was evidence that Hamid had been coached. He had also repeatedly changed and even retracted his story. Douglas dismissed the charges. Even after more than forty years he vividly remembered the case and its details. He wrote to J. D. Shams, an Ahmadiyya missionary in London on 29 July 1939, “… the evidence was false and thus I acquitted Mirza Ghulam Ahmad”.[4] The aftermath was presented by Ahmad’s supporters as a triumph, and as evidence of Ahmad’s divine mission.[5] Subsequently, Ahmad compared Douglas favourably with Pontius Pilate, declaring him to be a man of much superior character, stating,

“”””In my opinion, Captain Douglas outshines Pilate in imparting judgment fearlessly and in showing determination and steadfastness … Pilate showed cowardice due to fear of the High Priest and the Elders, and acted in a cowardly manner. But Captain Douglas showed no sign of weakness … Those who are blessed with honour from above do not hanker after worldly honours. This commendable courtesy by the ‘Pilate’ of our time shall be remembered by all my followers when I am gone. He shall be remembered till the end of the world with love and respect.””””[6][7]

In his book Kitab ul Baryyah (An Account of Exoneration) Mirza Ghulam Ahmad has narrated the details of the case.[8]


Later career and retirement

Douglas was appointed Deputy Commissioner in 1899, and was promoted to Major on 6 February 1902.[9] He was on the executive committee for the Coronation Durbar at Delhi in 1903. From 1910-1913 he was Deputy Commissioner of the Lylpur District. He then served as Chief Commissioner of the Andaman and Nicobar Islands from 1913–1920.[10][11]

Douglas was honoured as Companion of the Order of the Indian Empire (CIE) in 1903 and as Companion of the Order of the Star of India (CSI) in 1919.

In his retirement he was an advocate of Oxfordian theory of Shakespeare authorship and wrote The Earl of Oxford as “Shakespeare”; an outline of the case (1931).[12] In 1928 he became president of The Shakespeare Fellowship, after the death of its founder George Greenwood. He held the post until 1945. Douglas advocated a “group theory” of Shakespeare authorship with Oxford as the “master mind”.[13] In Lord Oxford and the Shakespeare Group (1952) he expanded his theory, asserting that Oxford’s fellow-contributors were Francis Bacon, Christopher Marlowe, the Earl of Derby, John Lyly and Robert Greene.[14] According to James S. Shapiro Douglas also believed that “Queen Elizabeth had entrusted Oxford to oversee a propaganda department that would produce patriotic plays and pamphlets”.[15]

In his later life he also painted and was among amateurs exhibited at the Royal Academy.


  1.  Biographical history of Gonville and Caius College Ernest Stewart Roberts, Edward John Gross – 1948 p169 “Douglas, Archibald Stair Montagu: son of Lieut. -Colonel Montagu William Douglas, CI.E., of Port Blair, Andaman Islands; and Helen Mary ..”
  2. ^ The Douglas Archives
  3. ^ Portraits in the India Office Library and Records p63 India Office Library and Records, Pauline Rohatgi – 1983 “Douglas, Montagu William (1863–1957) Lieut -Colonel. Deputy Commissioner, Punjab 1910-13 FL seated in Delhi Planning Committee group. Photo 206 x 271mm “
  4. ^ Letter dated 29 July 1939 to J D Shams
  5. ^ Muhammad Zafrulla Khan, Ahmadiyyat: the renaissance of Islam, Tabshir Publications, 1978, p.189.
  6. ^ Tadhkirat-ush-Shahadatain, Ruhani Khaza’in, vol. 20, pp. 30-41.
  7. ^ Tadh-Kiratushaha-Datain online
  8. ^ Kitab ul Baryyah
  9. ^ “No. 27428”The London Gazette. 25 April 1902. p. 2795.
  10. ^ List of Rulers Provinces British India
  11. ^ David P. Henige, Colonial governors from the fifteenth century to the present, 1970, p.84
  12. ^ H. N. Gibson, The Shakespeare Claimants: A Critical Survey of the Four Principal Theories Concerning the Authorship of the Shakespearean Plays, Taylor & Francis, 1962, p.73.
  13. ^ R. C. Churchill, Shakespeare and His Betters: A History and a Criticism of the Attempts Which Have Been Made to Prove That Shakespeare’s Works Were Written by Others, Max Reinhardt, London, 1938, p. 51
  14. ^ Schoenbaum, Sam, Shakespeare’s Lives, Oxford University Press, 1991, p.435.
  15. ^ James Shapiro, Contested Will: Who Wrote Shakespeare?, Faber & Faber, 2011, p.216.


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Pictures with JD Shams from 1939

What is ARBA‘IN? A book by MGA and his team of writers

MGA and his team created an idea for a 40-pamphlet series in 1900, eventually, the book only contained 4.  The full name of this book series/pamphlet series was “Arba‘in” (Li Itmamil-Hujjati ‘Alal-Mukhalifin), in english as “The Forty” (Divine Arguments Against All Opponents) (see pages 291-293).  MGA and his team claimed that they would write 40 of these pamphlets.  However, MGA and his team stopped and 4 and argued that 4=40.  8 years later, when BA5 was published posthumously, Ahmadi editors (claiming to be MGA) wrote that 5=50.  Hence, we have tracked this logic to MGA’s ghost writers and proved that MGA never wrote anything, his ghost writers and fanatical Ahmadi’s worked day and night to make sure that MGA was exonerated for his failures.  For example, Mirza Yucub Baig made sure that Lekh Ram died when the man landed on his emergency table desk after being stabbed.  In 1910, he snatched-up the sons of Batalvi and forcibly brought them to Qadian, simply to fulfill a prophecy of MGA, the kids were eventually rescued and freed.  Furthermore, in 1897, MGA sent Abdul Hameed to murder Dr. Clarke, since fanatical Ahmadi’s feared that this particular prophecy would go as unfulfilled.  Noorudin even defended the failure of the Muhammadi Begum prophecy in late 1908, as he tried to explain it away (Review of Religions, Vol. VII, no. 726, June and July, 1908, p. 279 (cited from Qadiani Mazhab). It should also be noted that during the writing of this book, per Mirza Basheer-uddin Mahmud Ahmad, MGA was in transition from non-prophet to prophet, in fact, in this book, MGA clearly calls himself a prophet of God for the first time ever.

Some quotes
“””Today, in order to satisfy all seekers of knowledge, I invite all my opponents, non-believers that I propose to publish forty flyers (Footnote-22).  So on the day of Judgment, I can present to God Almighty that I have fulfilled my mandate. So now, with all due respect and humility, I address all Muslim clergy, Christian clergy, Hindu clergy and Pundits and Aryans to whom I send this flyer and inform them that I have been sent to this world in order to uplift morality, and reform beliefs and remove weaknesses of faith. My step is in the footstep of Jesus, peace be upon him, and it is why I am called the Promised Messiah.  And I have been commanded that I spread the word of God and of truth by manifesting heavenly signs and teaching piety. I am against raising the sword for the purpose of spread of religion and to cause bloodshed in the name of religion. I am a Prophet of God and I try to remove all mistakes and weaknesses.”””((Ruhani Khaza’in, volume 17, page 343)) (also see Hidden Treasures).

“””After this flyer I will issue a flyer every fortnight provided I do not face any hurdle till I complete the number forty, or any one of my opponents without exuding any filthy air that is perceptible to anyone, comes in the field, and like me show a sign, but I must remind here that this is not intended to be any Mubahalah (Prayer Duel) with anyone or asking any prophecy in respect of anyone. This competition is about the person at whose hand God almighty reveal hidden affairs, manifest sign and accept the prayers, these should be completely be detached from any interest
personal or otherwise. Refrain from any prophecy that is intended to disturb common peace or against the Government or related to humiliation or death of anyone.””” (Arba‘in, p. 1 footnote, Ruhani Khaza’in, v. 17, p. 343 footnote)(also see Hidden Treasures).

“””””I am called the Promised Messiah. I am commanded to spread the truth in the world only through pure teachings and extraordinary signs. I am against the use of the sword for the sake of religion. I am commissioned to remove, as much as I can, all wrong notions from
among the Muslims and to invite them to the ways of pure morals, forbearance, meekness, fairness and truthfulness. I declare unto all Muslims, Christians, Hindus and Aryas that I have no enemy in the world. I love mankind as does a mother, even more than that. I am an enemy only to such false beliefs which destroy the truth. Sympathy for man is my duty and hatred of falsehood, idol worship, transgression and every kind of wickedness, injustice and evil behaviour is my principle. The real reason for the effulgence of my sympathy is the fact that I have discovered a mine of gold and Jewels and it is a good fortune that I have found in this mine, a priceless diamond full of lustre. The price of that diamond is so great that if I were to distribute it amongst all my brethren of mankind each one of them would become richer than the one who possesses in the world today notwithstanding the greatest quantity of gold and silver.

What is that diamond? The True God. To get to Him is to recognize Him, to have a true faith in Him, to seek Him it would be the height of injustice that after possessing so much wealth I should keep mankind deprived of it, that I should enjoy it while they should starve. It is absolutely impossible for me to do so. My soul is sore vexed when I see their poverty and starvation and my heart sinks when I find them in darkness. I want to fill them with heavenly
wealth, and I wish them to get as many jewels of truth as humanly possible….

It has been made clear to me that among Divine messengers, he, whose teaching is perfect, holy and full of wisdom to the utmost degree, is our Chief, Muhammad Mustafasa.””” (Arba‘in, No. 1, pp. 2-4, Ruhani Khaza’in, v. 17, p. 344-346).

“”””As Allah the Almighty knew that my opponents would wish for my early demise so that they might be able to proclaim that I had died early because I was false in my claims, He revealed to me aforetime:

That is [Arabic] Your age will be eighty years—a few years less or some years more; and you will live long enough to witness your distant progeny.

Thirty-five years or so have passed since this revelation was vouchsafed.”””
[Arba‘in, no. 3, first edition, pp. 29–30, Ruhani Khaza’in, vol. 17, pp. 418–419 and Appendix Tohfah Golarhviyyah, p. 19, Ruhani Khaza’in, vol. 17, p. 66](See also, 2009 online edition of Tadhkirah, pages 8-9).

“””””His revelation God has also called me the Baitullah [House of Allah], which indicates that the more my opponents strive to demolish this House, the more treasures of divine knowledge and heavenly Signs will emerge from it. Accordingly, my experience is that with every
persecution a new treasure is disclosed. One of the revelations in this context is:

[Persian] Someone kissed my foot and I told him: ‘I am the Black Stone.’ 

[Arba‘in, no. 4, p. 15 footnote, Ruhani Khaza’in, vol. 17, pp. 444–445 footnote]

“”””I have been told that of all faiths, Islam is the only true one.  I have been vouchsafed knowledge that of all guidance, only the guidance contained in the Qur’an is perfect and
free from human interpolation. I have been made to understand that of all Prophets the one whose teaching is perfect and is at the highest level of purity and wisdom, and who has set the highest example of human perfection in his life, is our lord and master Muhammad, on whom be the peace and blessings of Allah. God’s pure and holy revelation has informed me that I have been sent by Him as the Promised Messiah and Mahdi and am the arbiter of all internal and external differences.””””” [Arba‘in, no. 1, pp. 3–4,July 23, 1900, Ruhani Khaza’in, vol. 17, p. 345,
Majmu’ah Ishtiharat, vol. 3, p. 344](See also, 2009 online edition of Tadhkirah, pages 462-463).

“In the books of hadith – Sahih Bukhari, Sahih Muslim Sharif, Dani-Ail’s – and in the Holy Bible, where ever there is a description of me, the word “prophet” is written by my name.”
(Roohany Khazaen, Vol. 17, P.413; Arbaine, No. 3, P. 30)

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