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Ahmadi’s edited the death prophecy of Mirza Ahmad Baig from 4 to 6 months in later editions

Dear readers, we have caught Ahmadiyya leadership editing the writings of MGA many times.

In this specific case, we have found an instance wherein there was editing in the case of the Muhammadi Begum prophecy.  In MGA’s book, “A’ina Kamalat Islam”, in the original edition, MGA and his team had written that Muhammadi Begum’s father, Mirza Ahmad Baig would die within 4 months, however, in later editions of this book, it was changed to 6 months.

But Dard tells us…
Dard tells us that the marriage of Muhammadi Begum happened on April 7th, 1892, see page 334.  He also tells us that her father, Mirza Ahmad Baig died Sep 30th, 1892.  That is 5 and 1/2 months.  Thus, the prediction of MGA was false.  However, the Ahmadiyya mullah team went back and edited….they began by inventing the system of Ruhani Khuzain, and thus burning all of the old books and creating new ones, with many edits.

The scans

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Was Maulana Abu Kalamazad the editor of the Vakil in 1908 and his relationship with Ahmadis?

We have written about this here:


Abdul Majeed Salik (1894-1962), a pro Qadiani journalist and poet, (his father Abdul Qadir and paternal uncle being Qadiani), in his book “Yaran e Kuhen” (old friends) writes:

“Although, Molana Abulkalam Azad has nothing to do with the claim of Masih e Moud by Mirza Ghulam Qadiani, yet because of Mirza sahib,s religious services he was one of his fans. This was the reason-when Mirza sahib died in 1908 Molana was editor of Newspaper Vakil Amritsar, acknowledging his religious services, he wrote condolence note for Mirza Sahib. Molana came to Lahore from Amritsar and traveled all the way from Lahore to Batala with the dead body of Mirza sahib along with other mourners.”

This made the Qadianis inflated they started a propaganda like, look a great scholar like Molana Abul Kalam Azad paying homage to Mirza sahib and this a great victory and sign of truth of Mirza sahib.

Few friends of Molana AbulKalam Azad wrote to him seeking his point of view regarding Qadiani groups and explanation on the issue of condolence article and accompanying dead body from Lahore to Batala.

Molana AbulKalam Azad (1888-1958) categorically denied to have written such article and accompanying dead body from Lahore to Batala. He declared that both Qadiani and Lahories are not on true path. In this regard he expressed his views many times and two letters of Azad to Molana Hifz ur Rehman sewharvi are on record, published in Book Ifadat e Azad by Dr. Abu Salman Shah jehanpuri. Urdu screen shot attached.
English Translation is as under:-

From .19A Baliganj, Circular Road Calcutta,
18th March 1926

Muhibbi Fillah, Assalamu alaikum,
I received your letter wherein u have asked me as to which one of the Qadiani group is on right path, Qadiani or Lahori? To me both are not on right path.However, in their exaggeration, Qadiani group has gone too far that their basic beliefs have shaken. For example their faith that now it is not sufficient to believe on Islam,s basic faith and beliefs but one has to believe in the prophethood of Mirza Ghulam Qadiani for completion of Iman. Although Lahori group do not exaggerate this much yet they have also gone astray because of their unreasonable faith in Mirza Qadiani. As regard the claims of Mirza ghulam Qadiani,s are concerned, one who is aware of basic faith and beliefs of Islam and have a sound mind, could not accept these claims for a moment.
Abul Kalam.

Janab Mohtaram Tasleem,
Molana has been shocked to know all this which is absolutely incorrect. Molana has never been impressed with Mirza Ghulam Qadiani, in his whole life, neither he wrote Mirza ,s condolence nor he went to Lahore to accompany his dead body to Batala. The note published in Vakil Amritsar was written by one Abdul Majeed Kapoorthalvi. Molana has specifically noted with great concern that Salik has written such baseless thing in his book. You may publish this denial from Molana.
Muhammad Ajmal Khan
Secretary to MAKA.
(Ifadat e Azad by Dr. Abu Salman Shah jehanpuri)

It is pertinent to mention here that Abdul Qadir Father of Abdul Majid Salik was a Resident of Batala district Gurdaspur he and his elder brother had converted to Ahmadiyyah, and having faith in MGAQ. (Salik confirms this in his book SARGUZISHT screen shot attached)

Bi weekly Newspaper Vakil Amritsar was owned by Khan Ata Muhammad Khan who was father of Allama Inayatullah Al Mashriqi of Khaksar Movement. In 1901 Munshi Fazil Shaikh Ghulam Muhammad Mukhtar was its editor (few title pages and one which showing name of editor is attached).

Molana Abulkalam Azad, when he was under the tutelage of Khan Ata Muhammad Khan was a part of editorial team of Vakil for 5 years from 1903 to 1908 at a young age of 15 years. The obituary note published on 30 May 1908 was written by Munshi Abdul Majeed Kapoor Thalvi and the aspect, who was the editor of Vakil at that time, could not be known.

The scans


Ahmadiyya vs. Sikhism–1927 edition

As we all know, Mirza Ghulam Ahmad and his team criticized our fellow Punjabi brothers, the Sikhs.  MGA and his team wrote that the founder of Sikhim was actually a Muslim and etc etc etc.  They went so far as to have visited the place that stored Baba Nanak’s cholla, aka tunic.  Nonetheless, we have acquired a book by an Ex-Sikh, who converted to Ahmadiyya in MGA’s lifetime and seems to have written books vs. Sikhism, very dirty books indeed.

Baba Nanak Ka Mazhab

Mirza Ghulam ahmad was trying his utmost best to prove that Bawa Nanak was muslim, so some people from sikh sect joined Ahmadiyya religion. People who became ahmadi, Mirza ghulam ahmad asked them to write books, in favour of ahmadi religion. One of those person was Suran Singh who took the muslim name of Sheikh Muhammed Yousaf, Editor of Noor and was in a position of authority. so I read in Alfazal of 7 October of 1927 that, the book written by suran singh/mohammed yousaf was “bawa nanak ka mazhab”. The book was confiscated by the order of Mirza Mahmood. Since i read that i was on the look out for that book, although Mirza Mahmood made sure that all the copies were destroyed. I was lucky to acquire it, so obviously “all” copies were not destroyed. I am posting to share it with everyone who can read urdu and help is required to establish the reason, what was in it that made Mirza mahmood confiscate it.

From Alfazal I translate: By confiscating the book “baba nanak ka mazhab” hazrat Imam jamaat ahmadia has set such an example, does not exist in current religious world but also example/deed like this is impossible to find in previous centuries. It was expected that people who are slandering/using bad language against each other, would benefit from it. We are very surprised to read in a sikh Akhbar “Sher E Punjab” of 25 September, which has seen this action (confiscation of the book) with a very different angle. Sher e Punjab writes ” realising and finding the contents of this book illegal and extremely Infuriating and wrathful, every copy of this book is being searched and destroyed in qadian,so that police is unable to find its existence. Although, to start of with, hundreds of copies, were distributed to leaders of ahmadiyya jamaat

Some additional books

Maulana Abu Kalamazad was the editor of the Vakil in 1908, when MGA died

I am writing this entry in terms of the data in the Vakil which indicated that MGA died of cholera.  Maulana Abu Kalamazad was an amazing writer and human rights defender, he would eventually become the right-hand man of Ghandi and became the Educational Secretary for the govt. of India in 1947.

The evidence
See “The Khilafat Movement: Religious Symbolism and Political Mobilization in India” by Gail Minault (1982).  See page 39-40.   (Studies in Oriental Culture, number 16.) New York: Columbia University Press. 1982.

MGA’s death
He writes that MGA died of cholera, and Ahmadiyya leadership knew this, but they hid the data.


The First edition of Haqiqitul Wahy (1907) had MGA’s picture drawn on it

Haqiqiatul Wahy is a very controversial book of MGA and his team.  We have found the very first edition of it and it has a picture of MGA on it, drawn out.  Enjoy..MGA looks like a Sikh, not a Muslim.  Muslims look a certain way, thin moustache.

Seeratul-Mahdi’s 1st edition, is missing, it was published on Dec 10th-1923

Ahmadiyya-Mullahs are fond of lying on behalf of the Mirza family. They have the habit of editing all of their books and then destroying the original copies.  In this specific case, Seeratul Mahdi-1st edition, published in 1923, is totally missing.  My reference is to the Muslim Herald of 1971 (see page 8) and the writings of the official historian of the Ahmadiyya Movement giving his statements.


The Punjab Chiefs by Lepel Griffin (1865, 1890 and 1909 edition), its data and scans

Sir Lepel Henry Griffin KCSI (20 July 1838 – 9 March 1908) was a British administrator and diplomat during the British Raj period in India.  He errors in his 1909 and 1890 edition of the Punjab Chiefs.  He erroneously confuses MGA’s cousin, Mirza Ghulam Kadir with MGA’s brother, Mirza Ghulam Qadir.  MGA even supported the error in 1898 in his book “Kashf-ul-Ghita” (pages 1-4) and “Kitab ul Barriya” (see pages 3-4), MGA knew that his brother never fought in the mutiny of 1857, it was MGA’s cousin who did so and had a similar name.  Dard even missed this error and erroneously claimed that Mirza Ghulam Qadir served in 1957 (see Dard pages 15-19).

1865, he wrote the first edition of the Punjab Chiefs, in it he mentions some key points.
1.  MGA’s family didnt move to Qadian til Ranjit Singh died, which was June 27th, 1839.  Thus, MGA must have been born after June 27, 1839.  Or his family moved to Qadian, while MGA’s mother was pregnant, MGA was nonetheless born some time in late 1839 or 1840, further, MGA always admitted to being born in either late 1839 or 1840 (see Kitab ul Barriya).

2.  That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided.  The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

.  Further, this is why Mirza Imam ud din went with MGA to pickup the family pension.  Moreover, this was also Imam ud din’s money, you can read the entire pension story here:

2.a.  It seems that 2 of MGA’s uncles had no off-spring at all…thus, there lands were lost.  The only other brother left, who was the father of Imam-ud-din, MGA would be embroiled in economic controversy with them until 1905.  They also seem to have left no off-spring.  MGA was the only one who had 4 sons and 2 daughters who also had off-spring. This may have been since all of these people married each other, or “cousin-marriages’, which sometimes lead to babies being retarded or not being born at all.  Nonetheless, by 1908, all of MGA’s cousins had died off and only MGA, since he married a non-relative from Delhi in 1884, seems to have had proper off-spring.  One more thing, MGA’s eldest son, Mirza Sultan Ahmad, who took over as the family leader in 1883, he seems to have had one son, Mirza Aziz Ahmad, who seems to have taken MGA’s bait.  

3.  MGA was incapable to be a family leader, since he could barely speak, and when he did speak, he has a terrible stammer and stutter, and was thus unintelligible.  Further, he couldn’t writer because of a broken arm.  Thus, MGA’s eldest son, Mirza Sultan Ahmad is listed as the family leader in the 1890 edition of the punjab Chiefs by the same Lepel Griffin.

4.  Some additional data on Mirza Sultan Ahmad
Mirza Sultan Ahmad’s name is not to be found in the Edition of 1865, because at that time he was barely 9 years old. Moreover Mirza Ghulam Murtaza was still living. And the adoption of Mirza Sultan Ahmad by his son’s widow was to be enacted years later. His son Mirza Ghulam Qadir, who was chief of the family after his father, died in 1883.

There is an Urdu translation of the later edition of “The Punjab Chiefs” by Sayyid Nawazish Ali unter the title: “Tazkira rousaa-i panjab” which was published from Lahore in 1941. “Ta’rikh-e Ahmadiyyat”, part one, has reproduced its text concerning the family of MGA. There are even some editions also. For example it is reported that after the death of Mirza Sultan Ahmad in 1930 his son Mirza Aziz Ahmad was accepted as the chief of the Mirza Family.

The Omissions of Dard
Dard quotes “The Punjab Chiefs” 1909 edition, however, he leaves out the part that clearly designates Mirza Sultan Ahmad as the head of the family (see pages 15-17) .

The 1865 edition

see pages 380 and 381

Also see here, available on amazon:



The 1890 edition

1899, Griffin publishes an appendix with a revised pedigree table


1909 edition
Punjab Chiefs_Rivised Pedigree++ Table Mukamal

Controversy after the 1909 edition was published
Mufti Muhammad Sadiq seems to have published the same data in the badr of 1912.  One of the comments that upset Nooruddin was because it was written that most of the relatives of MGA had not accepted MGA or Noorudin, which was true, since MGA’s eldest son, Mirza Sultan Ahmad was considered the representative of the greater Mirza family at Qadian.  Mirza Nizam ud Din is also mentioned as a major ally of the British Government.  There are some minor errors in this 1909 edition.  For example, they write that Mirza Sultan Ahmad was born in 1876. that is incorrect.  Another point of note is that the Mirza family was getting 5% of all revenues from 3 neighboring villages.  However, it is unclear how this money was split up amongst the Mirza family.

Badr 1912
Albadr 14 June 1912

Noorudin forced Mufti Muhammad Sadiq to publish a correction

Links and Related Essays

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2


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

I have written many times about Mirza Ghulam Ahmad and his team of writers.  I continue to find more and more data on this topic.

Related Essay’s

Recently, we have the following references:

The quotes

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

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

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

The scans


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Modern Islam in India, (1947), 2nd Edition by Smith

I am bringing this research study to the world today, in terms of Ahmadiyya.  I have scanned all of the relevant pages and posted them in the below.  This is from the 2nd edition, which seems to be a bit different then the first edition. However, Smith acknowledges how he misunderstood the political relevance of Ahmadiyya in India. Nonetheless, Smith visibly edited the Ahmadiyya section of this book, which is roughly pages 392–397, I’m not sure of the other sections.  It should be noted that he totally overlooks the significance of Muhammad Ali Jinnah being a member of the Aga Khani community.  Brush’s study on Ahmadiyya even addresses this error by Smith, since Smith called Ahmadiyya as “not important in Indian-Islam”.

The scans


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