بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِِ

Al Islam

The Official Website of the Ahmadiyya Muslim Community
Muslims who believe in the Messiah,
Hazrat Mirza Ghulam Ahmad of Qadian(as)Muslims who believe in the Messiah, Hazrat Mirza Ghulam Ahmad Qadiani (as), Love for All, Hatred for None.

Commanded to Accept the Bai’at

In 1888, some six years after being appointed as a Reformer, Mirza Ghulam Ahmad was commanded by God to start accepting the Bai’at or the oath of allegiance of his followers. In an announcement printed on green paper and published on December 1, 1888, Mirza Ghulam Ahmad said:

“I have been commanded that the seekers after truth should enter into covenant of Bai’at with me for the purpose of learning the way of true faith, true purity and the love of the Lord and of discarding an evil, slothful and disloyal life.

“Therefore, those who perceive such strength in themselves should come forward to me. I shall be the sharer of their sorrows and shall try to lighten their burdens. God will bless them through my prayers and my attention towards them provided they are wholeheartedly ready to comply with the conditions of the covenant which are divinely determined”

By taking the Bai’at or the oath of allegiance, Mirza Ghulam Ahmad was laying the foundation of a movement which will be made up of people completely devoted to the cause of Islam in every respect. Before accepting any Bai’at, Mirza Ghulam Ahmad announced, on January 12, 1889, the ten conditions of initiation into the Movement. A newcomer to the Movement was asked to abide by the following conditions:

  1. To abstain from shirk or setting up partners with God
  2. To keep away from falsehood, adultery, cruelty, dishonesty, riot, rebellion and every kind of evil
  3. To offer the five Daily Prayers and also the Tahajjud Prayer if able to do so
  4. Not to harm God’s creatures in general and Muslims in particular, by one’s actions or by words
  5. To stay faithful to God in sorrow or pleasure, prosperity or adversity, happiness or misfortune
  6. Not to follow vulgar customs, to abstain from evil inclinations, to submit to the authority of the Holy Quran and to make the sayings of God and His Messenger the guiding principles of one’s life
  7. To completely discard pride and haughtiness and to pass one’s days with humility, lowliness, courtesy and meekness
  8. To consider the religion, the honour of religion and the well being of Islam dearer than one’s life, wealth and children
  9. To show sympathy to God’s creatures and to use one’s natural talents for their welfare
  10.  To establish a brotherhood with Mirza Ghulam Ahmad on condition of obeying him in everything good, till the day of one’s death.

These were the ten conditions of the Bai’at which every one intending to enter the Ahmadiyya Movement in Islam had to abide by.


After publishing the ten conditions of the Bai’at, Mirza Ghulam Ahmad traveled to Ludhiana in March 1889 and issued another leaflet. In this leaflet he said that be would stay in the town at a house near that of Munshi Ahmad Jan’s, a disciple of his. Those who wished to become his followers were asked to come to the house for an oath of allegiance. He explained the meaning, the necessity and the importance of the Bai’at, in the following words:

“God wishes to found a community of the faithful to manifest His Glory and Power. He will make the community grow and prosper and will cause it to establish the love of God, righteousness, purity, peace and good will among men. This shall be a group of men devoted to God. He shall strengthen them with His own Spirit and bless them and purify them. He shall multiply them exceedingly … He shall make the Community grow, so much so that its numbers and progress shall amaze the world. My true followers shall excel every other people. There shall always rise among them, till the Day of Judgment, persons who will be the chosen ones of God in every respect”

The formal ceremony of the Bai’at started on March 23, 1889. Mirza Ghulam Ahmad sat in one corner of the room while his disciples were called in, one by one. The ceremony was extremely simple. Mirza Ghulam Ahmad would stretch out his right hand which was then held by the disciple who would repeat the following words in Urdu after him:

“I repent today at the hand of Ahmad, of all the sins and bad habits to which I was addicted; and most truthfully and solemnly do I promise that, to the last day of my life, I shall avoid, to the best of my ability, all manner of sin. I will hold my faith above all worldly considerations. I shall try, as far as I can, to observe the ten conditions of Bai’at laid down in the leaflet dated January 12, 1889. I seek forgiveness of God for my past sins”.

After this, the disciple would repeat the following words in Arabic:

“I ask forgiveness of God, my Lord,

“I ask forgiveness of God, my Lord,

“I ask forgiveness of God, my Lord, for all my sins and turn to Him. I bear witness that there is none worthy of worship except God. He is One, without partners and I bear witness that Muhammad is His Servant and Messenger. My Lord, I have wronged my soul and I confess all my sins. Do thou forgive me my sins as there is none other who can forgive”.

After taking this oath from the disciple, Mirza Ghulam Ahmad would lift up his hands in prayer and thus the ceremony of the Bai’at would be completed for each follower. The very first person who took the Bai’at at the hands of Mirza Ghulam Ahmad was Maulvi Noor-ud-Deen who was his most devoted follower and eventually succeeded him as his First Successor.

On March 23, 1889, some forty persons performed the Bai’at and thus was laid the foundation of the Ahmadiyya Movement in Islam. This Movement, which started with a handful of devours in the late I800s, has today grown into millions of adherents spread all over the world. The Movement has established missions and mosques in numerous countries of the world, built schools and hospitals in many African nations, translated the Holy Quran in many languages, and is zealously preaching the religion of Islam in every corner of the world. The unusual success of the Movement is a living proof of God’s support for this otherwise humble and resource less community.


Early in 1890, God revealed to Mirza Ghulam Ahmad that Jesus Christ had died a natural death and that the belief that he was still alive in heaven was false. Mirza Ghulam Ahmad announced this fact openly to the world and declared that Jesus son of Mary could not possibly come back to life as the latter day Messiah. He told the world that the prophecy of the Holy Prophet regarding the coming of a Mahdi and a Messiah had been fulfilled in his own person. He further proclaimed that God had appointed him to bring about a reform in the world and to re establish the supremacy and glory of the religion of Islam.

As proof for his claim, Mirza Ghulam Ahmad presented many arguments. He explained that just as the Prophet Elijah did not come back to life himself and his second coming was in fact realized in the appearance of John the Baptist, similarly, Jesus Christ would not reappear himself and his second coming could only be realized in the appearance of someone else with the characteristics and qualities of Jesus. As further proof, he produced numerous references in the writings of early Muslim scholars and in the sacred books of other religions, all of which attested to the truthfulness of his claim.

Mirza Ghulam Ahmad’s claim to Messiahship received a muted response from the public. Those who were honest and sincere could not find any fault with his claim and eventually entered his fold. But there were many other people who, for various reasons, did not accept his claim and denounced him as an unbeliever and a non Muslim. The Christian missionaries opposed him for he had proved that Jesus was a mortal being like the rest of us and could not possibly be the Son of God in the literal sense of the phrase. Muslim mullahs also opposed him since they saw in him a threat to their own dogmatic teachings and power.


On December 27, 1891, a gathering of the Ahmadiyya Movement was held in Qadian, India, in which 75 persons participated. The conference was a great success and the Promised Messiah announced that such a gathering of the community should be held every year for three days during the Christmas holidays. Since then, this annual gathering has been held more or less without any break and the number of participants bas steadily grown. The last Annual Gathering held during the lifetime of the Promised Messiah, in 1907, was attended by some 2,000 followers. In the recent Annual Gathering held at Rabwah, Pakistan, the number of participants reached a quarter million people.

In these annual gatherings, the Ahmadiyya community reviews the work done in the previous year and listens to talks and speeches presented by teamed scholars and the Khalifah on topics covering Islam, Ahmadiyyat, comparative religions, and economic, social and political problems and their remedies. The Ahmadi Muslims participating in these gatherings come from all parts of the world. They take this opportunity not only to increase their religious knowledge and spiritual energy but also revive old friendships and establish new relations of love, affection and Islamic brotherhood. With many Ahmadis now living outside India and Pakistan, annual gatherings are also organized in various other countries.


Pundit Lekh Ram was a leader of Arya Samaj. Arya Samaj was a highly militant and dogmatic sect of Hinduism which fiercely attacked both Islam and Christianity because they were attracting too many converts, especially from the lower castes. Pundit Lekh Ram was a persistent enemy of Islam and always used the foulest language in attacking the character of the Holy Prophet Muhammad. Many a times the Promised Messiah tried to correct him on this point but he would not listen. Finally, on February 20, 1893, the Promised Messiah made the following announcement concerning Pundit Lekh Ram:

“Within six years from today, this man will be overtaken by severe torment as a punishment for the disrespect which he has shown towards the Holy Prophet.

“Now by announcing the prophecy I am seeking to inform all Muslims, Christians and followers of other religions that if this person is not overtaken within the period of six years from today by a torment that should be distinguishable from ordinary sufferings and should bear an extraordinary character and should be in the nature of Divine punishment, then it might be concluded that I have not been sent from God”

In another revelation God informed the Promised Messiah that this reckoning will occur on the day next to the day of the Eid Festival.

Even after the announcement of the prophecy in his regard, Pundit Lekh Ram did not mend his ways and continued to make vile remarks in his writings about the Prophet Muhammad, the Holy Quran and Islam. He even made a prophecy of his own that Mirza Ghulam Ahmad will die of cholera within three years and that his children will not survive.

What Pundit Lekh Ram had prophesied did not, of course, come to pass. The Promised Messiah did not die within the specified period and his children did indeed survive. The Promised Messiah’s prophecy, however, was fulfilled word for word. Pundit Lekh Ram met his fateful end on March 6, 1897, on the day following the festive day of Eid al Adha. He was fatally stabbed by an unknown person in his own house and the assailant could not be apprehended. The fulfillment of this prophecy was a great sign of the truth of the Promised Messiah.


In a Hadith of the Holy Prophet, one of the signs of the appearance of the Mahdi relates to the darkening of the sun and the moon during the month of Ramadhan. This Hadith was recorded by Dar Qutnee and goes as follows:

“For our Mahdi there are appointed two signs which have never been manifested for any other claimant since the creation of the heavens and the earth. One is the eclipse of the moon on the first of Ramadhan and the other is the eclipse of the sun in the middle of Ramadhan. These two signs have not appeared since the creation of the heavens and the earth”

An eclipse of the moon normally occurs on the 13th, 14th or 15th night of a lunar month near the time of the full moon. An eclipse of the sun takes place on the 27th, 28th or 29th day of the lunar month, near the time of the new moon. According to the Hadith of the Holy Prophet, the lunar eclipse was to occur on the 13th (the first of the appointed nights), and the solar eclipse was to occur on the 28th (the middle of the appointed days), of the month of Ramadhan.

This heavenly sign was fulfilled during the time of the Promised Messiah, in exactly the way described in the Hadith. The moon was eclipsed on the 13th of Ramadhan, 1311 Hijrah (corresponding to March 21, 1894), and the sun was eclipsed on the 28th of Ramadhan (April 6, 1894). It should be noted that Mirza Ghulam Ahmad is the only person in history who has claimed this heavenly sign in support of his claim.


Baba Nanak, born in India in the fifteenth century, is considered by the Sikhs as the founder of their religion. The Promised Messiah’s research and investigations regarding the Sikh religion demonstrated that Baba Nanak in fact was a Muslim saint who observed all the rituals and commandments of Islam. He showed the world that Baba Nanak, though born in a Hindu family, had accepted Islam. Baba Nanak believed in the Unity of God, offered the Daily Prayers and carried out all other duties of Islam including the pilgrimage to Mecca. Although Baba Nanak always preached the religion of Islam to his followers, they, however, deviated from his true teachings because of their political conflict with the Muslim Moghuls of India.

Another piece of evidence which the Promised Messiah presented to the world concerns a cotton cloak of Baba Nanak considered a sacred relic by the Sikhs. In 1865, the Promised Messiah went to Dera Baba Nanak, a small village not too far from Qadian, where this cloak is kept. When the cloak was opened, it displayed the Kalima and other Quranic verses written on it.

The Promised Messiah explained all these findings regarding Baba Nanak and the Sikh religion in his book Sat Bachan, meaning the True Word, in the language of the Sikhs. This book was published in November 1895.


At the end of 1896, a three day conference on religions took place in Lahore in which representatives of the various faiths were invited to present papers dealing with the following five basic themes:

  1. The physical, moral and spiritual conditions of man.
  2. The state of man after death.
  3. The object of man’s life and the means of its attainment.
  4. The effect of human actions in this life and in the hereafter.
  5. The means of achieving spiritual knowledge.

The purpose of this conference was to allow the public at large to see the relative merits of the various religions. The Promised Messiah, being one of the invitees, prepared an essay on Islam covering these basic themes. While he was still writing the essay, he received a revelation:

“The essay has come out best”

From this he concluded that his paper would excel all others at the conference. Before the start of the conference, the Promised Messiah fell ill and could not personally attend it. He, therefore, appointed one of his followers, Hazrat Maulvee Abdul Kareem, to read the paper on his behalf.

Many well known religious scholars participated in this conference which took on the aspect of a tournament of religions. When the Promised Messiah’s essay was read on the second day of the conference, the audience applauded it warmly and the Indian press gave it an excellent review. Since the essay was more than 150 pages long, its reading could not be completed that day. At the request of the audience, the program of the conference was extended by one more day. During the two days, the reading of the Promised Messiah’s essay took seven and a half hours.

This essay was later published under the title Islami Usool ki Philosophy, meaning The Philosophy of the Teachings of Islam.


Some Christian missionaries in India saw that the Promised Messiah was slowly gaining ground against them. When they felt that their efforts to refute his arguments were futile, they resorted to cheap tactic. Dr. Henry Martin Clark was a Christian missionary working in Amritsar. In August 1897, Dr. Clark brought a charge against the Promised Messiah in the court of the District Magistrate. Dr. Clark accused Mirza Ghulam Ahmad of instigating a young man by the name of Abdul Humid to murder him.

The case eventually came up before the court of Captain M. W. Douglas, the Deputy Commissioner of Gurdaspur. Abdul Hameed was properly tutored by the opposition and told a pre-rehearsed story to the court. Captain Douglas, however, felt uneasy about the testimony of Abdul Humid and asked the District Superintendent of Police to question him.

On interrogation, the youth burst into tears and admitted that he had been lying throughout the case. He then made a full statement saying that he was pressured by other people to lie against Mirza Ghulam Ahmad. After this, Captain Douglas acquitted the Promised Messiah with due honour and the case against him was discharged.

It is interesting to note that while the enemies were leveling charges of murder against the Promised Messiah, his own behaviour towards them was that of a gentleman. During the trial Maulvi Muhammad Hussain of Batala, an enemy of the Promised Messiah appeared as a witness against him. While Maulvi Muhammad Hussain was in the witness box, the defense counsel retained by the Promised Messiah started to cross examine him. The defense counsel wanted to show the court that Maulvi Muhammad Hussain did not enjoy a good reputation in private life. For this purpose the defense counsel asked him a question which would have brought out a self humiliating answer. But, before the witness could answer, the Promised Messiah rose from his chair and at once stopped his own counsel from taking this liberty with the personal honour of the witness. Although the witness was one of his staunchest enemies, the Promised Messiah would not allow his weakness to be exposed in public. This is an excellent example of the true Islamic character of the Promised Messiah.


The very first newspaper of the Ahmadiyya Movement was called Al Hakam and was published for the first time in October 1897. Sheikh Yaqoob Ali Irfani was its editor. The paper was initially published from Amritsar but later on was transferred to Qadian. Five years later, in 1902, another newspaper called Al Badr was started from Qadian. The first editor of Al Badr was Mufti Muhammad Sadiq and the paper continues to be published from Qadian to this very day.

Both these newspapers played a historical role in recording the speeches, revelations, addresses and conversations of the Promised Messiah and in preserving the early history of the Ahmadiyya Movement in Islam.


Towards the end of the nineteenth century, John Alexander Dowie had established himself in the United States of America as a healer, prophet, and the fore runner of Jesus Christ. He had founded his own Christian sect and had taken up the title of Elijah III.

Dowie was a bitter enemy of Islam and of the Holy Prophet Muhammad. He used to express his belief in this regard in the vilest possible language and used to advocate the total destruction of Muslims and the religion of Islam. When the Promised Messiah came to know of Dowie’s claims, he confronted him with the following challenge in September 1902:

… There is no need for Mr. Dowie to subject the millions of Muslims to destruction. There is a very easy way to determine whether Dowie’s god is true or our God. That is that Mr. Dowie should pray that of the two of us, the one who is false may die before the other. Dowie believes in Jesus as God and I consider him a humble creature and a prophet. The matter in issue is, which one of us two is in the right?

“The method I propose is that Mr. Dowie should come into the field against me with the permission of his false god … If the false god of Mr. Dowie possesses any power he will certainly permit him to come forth against me”

This challenge of the Promised Messiah was given great publicity in the American press. Dowie, however, gave no reply to the challenge. A year later, in August 1903, the Promised Messiah published another statement addressed to Mr. Dowie:

“I do not say merely out of my own mouth that I am the Promised Messiah. God, Who has created the heavens and the earth, bears witness for me… I have thousands of His testimonies in my support which I cannot number. One testimony is that if Mr. Dowie will accept my challenge and will put himself in opposition to me expressly or by implication, he will depart this life with great sorrow and torment during my lifetime.

“Dowie has not so far replied to my challenge nor has he referred to it in his paper. I, therefore, grant him time for seven months from today, the 23rd of August 1903. If during this period he comes forth in opposition to me and makes an announcement in his paper that he accepts fully the plan that I have put forward, the world shall soon see the end of this contest.

“If Mr. Dowie runs away from this contest, I would call upon the people of America and Europe as witness that this would also be considered his defeat, and in such case it should be concluded that his claim of being Elijah is a mere boast and deceit.

“I close these brief remarks with the following prayer: O Powerful and Perfect God, Who has ever been revealing and will ever continue to reveal Thyself to Thy prophets, do Thou give Thy judgment and show to Thy people the imposture and falsehood of Dowie”

At last, in December 1903, Mr. Dowie made the following announcement:

“In India there is a Muhammadan Messiah who keeps writing to me that Jesus Christ lies buried in Kashmir. People ask me why do I not send him the necessary reply? Do you think that I should answer such gnats and flies? If I were to put my foot on them I would trample them to death. The fact is that I merely give them a chance to fly away and survive”

The challenge was finally acknowledged by Dowie. From that day on, Dowie suffered a gradual decline of all his affairs. His health began to deteriorate, his followers began to have doubts and questioned his claims, and he began to experience financial difficulties. In 1905, he suffered a severe stroke and was paralyzed, his wife and children deserted him and he was charged with many immoral practices. Finally, on March 9, 1907, Dowie died a miserable death and another prophecy of the Promised Messiah was thus fulfilled.


Towards the end of the year 1905, the Promised Messiah received repeated revelations intimating him of his own death:

“Only a little is left from the term appointed by your Lord”
“Only a few days are left. All will be saddened on that day”
“The end of thy appointed term is approaching and We shall not leave any cause of humiliation for thee”
“Thy time is near and We shall keep up for thee clear signs”

In December 1905, the Promised Messiah wrote a booklet called “Al-Wasiyyat” (The Will) in which he recorded his last testament to the Ahmadiyya Community. In it he urged the members of the Community to bring about a change for the better in their lives and to live up to the standard demanded by Islam. He also told them that on his departure from this world, God would send His Second Manifestation to the world. He instructed the Community to be sympathetic towards each other and to get rid of their low passions. He further said:

“Do not think that God will let you go waste. You are the seed that God has planted with his own hands. God says that this seed will grow and blossom and its branches will spread out to all directions and it will become a big tree. Blessed are those who believe in what God says and do not fear the trials that come in between”

In the Will, the Promised Messiah made a mention of a vision of his and said that he had been shown a site which was going to be his grave. In this vision he saw an angel who was measuring the land and after reaching a certain spot which was shining like silver, the angel said that this was his grave. He was also shown a piece of land which the angel said was the Bahishti Maqbarah or a “graveyard of the dwellers of paradise”. He was told that his sincere followers will be buried in this graveyard.

In the Will, the Promised Messiah(as) laid down the conditions for burial in that graveyard. In addition to being a good follower of Islamic principles, one who wished to be buried in the Paradise Graveyard was required to make a will leaving one tenth to one third of one’s estate in the name of the Ahmadiyya Movement. If a person had no property or income but otherwise merited burial in the graveyard, he was to be permitted to be buried therein.

In accordance with the wishes and instructions of the Promised Messiah, this special graveyard was established in Qadian.


In April 1908, the Promised Messiah traveled to Lahore accompanied by his family. During his stay there he made numerous speeches, met with a succession of visitors and wrote his last book entitled Paighame Suleh or Message of Reconciliation. This book was addressed to Hindus and Muslims to patch up their quarrels and sign a formal pact to tolerate one another and enjoy the benefits of unity and peace. He told the two groups that unwarranted attacks on the scriptures and prophets of other people cause only trouble and that more understanding should be used in religious matters. Even in the presence of differing viewpoints, he said, mutual respect could bring the people closer.

On May 20, 1908, the Promised Messiah received his last revelation in Arabic:

“It is the time of departure; yes, it is the time of departure and death is near”

Six days later, on May 26, 1908, the Promised Messiah passed away. He was a little over 73 years old at the time (equivalent to 75 years by lunar reckoning). His coffin was brought from Lahore to Batala by train and from there his companions carried it on their shoulders to Qadian, a distance of eleven miles. Next day he was buried in the Bahishtee Maqbarah.


The writings of the Promised Messiah fall into three categories:

  1. Books, magazines, and posters which he wrote for the purpose of publication.
  2. etters which he wrote to his relatives, friends or other people.
  3. Addresses and speeches which he made in formal or informal gatherings.

The authenticity of Promised Messiah’s various “writings” should be considered in the order given above. Below is given a list of the books of Promised Messiah, which belong to the first category. The books marked with an asterisk * are entirely or partly in Arabic.

Name of the Book Title in English Year Published.

No. Name of the Book Title in English Year Published
1. Braheen e-Ahmadiyya Proofs of Ahmadiyyat Vols. 1, 2 1880
Vol, 3 1882
Vol. 4 1884
2. Puranee Tahreerain Old Writings (1879) 1899
3. Surma Chashme Arya Collyrium for Aryas’ Eyes 1886
4. Shahna e Haq Battalion of Truth 1887
5. Sabz Ishtihar Green Announcement 1888
6. Fatah Islam Victory of Islam 1891
7. Tauzih e-Maram Elucidation of Objectives 1891
8. Izala Auham Removal of Suspicions 1891
9. Mubahisa Ludhiana Ludhiana Debate 1891
10. Mubahisa Delhi Delhi Debate 1891
11. Asmani Faisla Heavenly Decree 1892
12. Nishan e-Asmani Heavenly Sign 1892
13. Aaina-e-Kamalate Islam* Mirror of Islam’s Excellences 1893
14. Barakat ud-Dua The Blessings of Prayer 1893
15. Hujjatul Islam Convincing Proof of Islam 1893
16. Sachai ka Izhar The Expression of Truth 1893
17. Jang e-Muqaddas The Sacred Battle 1893
18. Shahadatul Quran Testimony of the Quran 1893
19. Tohfa e-Baghdad* A Present to Baghdad 1893
20. Karamat us-Sadiqeen* Miracles of the Truthful 1893
21. Hamamatul Bushra* Dove of Good News 1894
22. Nurul Haq* Light of the Truth 1894
23. Itmamul Hujja* The Convincing Proof 1894
24. Sirrul Khilafah* The Secret of Khilafat 1894
25. Anwarul Islam The Light of Islam 1894
26. Minan ur-Rahman* Bounties of the Gracious (written in 1895) 1915
27. Zia-ul-Haq The Light of the Truth 1895
28. Nurul Quran The Light of the Quran 1895
29. Miyarul Mazahib The Standard of Religions 1895
30. Arya Dharm The Arya Religion 1895
31. Sat Bachan The True Word 1895
32. Islami Usool ki Philosophy Philosophy of the Teachings of Islam 1897
33. Anjam e-Atham* The End of Atham 1896
34. Siraj e-Munee The Bright Lamp 1897
35. AI Istifta The Query 1897
36. Hujjatullah* Convincing Proof from God 1897
37. Tohfa a Qaisariyya A Present to the Queen 1897
38. Sirajuddin Isai ke Char Sawalon ka Jawab Four Questions by Mr. Sirajuddin, a Christian, and their Answers 1897
39. Kitabul Bariyya The Book of Acquittal 1898
40. Al Balagh* The Conveyance of Message (written in 1897) 1922
41. Zaruratul Imam The Need for Imam 1897
42. Najmul Huda* The Star of Guidance 1898
43. Raaz e Haqiqat The Secret of the Truth 1898
44. Kashful Ghita The Opening of a Curtain 1898
45. Ayyam e Sulah Days of Reconciliation 1899
46. Haqiqatul Mahdi The True Nature of Mahdi 1899
47. Masih Hindustan Main Jesus in India (written in 1896) 1908
48. Sitara e Qaisarah Star of the Empress 1899
49. Tiryaqul Qulub Elixir for the Hearts 1899
50. Tohfa e Ghaznaviyya A Present for the Ghaznavi (written in 1900) 1902
51. Roodade Jalsa e-Dua Minutes of the Meeting for Prayer
52. Khutba e-Ilhamiyya* The Revealed Sermon (written in 1900) 1902
53. Lujjatun Noor* The Sea of Light (written in 1900) 1910
54. Government Angrezi aur Jihad The British Government and Jihad 1900
55. Tohfa e-Golarhviyya A Present for the Golarhvi 1902
56. Arba’een Forty (Brochures) 1900
57. Ijazul Maseeh* Miracle of the Messiah 1901
58. Aik Ghalatee ka Izala A Misunderstanding Removed 1901
59. Dafi-ul-Balaa The Remover of the Calamity 1902
60. Al Huda* The Guidance
61. Nazoolul Maseeh The Advent of Messiah (written in 1902) 1909
62. Kashti e-Nuh The Ark of Noah 1902
63. Tohfatan Nadwah A Present to the Nadwah 1902
64. Ijaz e-Ahmadi The Miracle of Ahmad 1902
65. Review ber Mubahisa Batalwi wa Chakralwi Review of the Batalwi and Chakralwi Debates
66. Mawahib ur-Rahman* Gifts of God 1903
67. Naseem e-Dawat The Breeze of Invitation
68. Sanatan Dharm Sanatan Dharm 1903
69. Tazkira tush-Shahadatain A Narration of two Martyrdoms 1903
70. Seera tul-Abdal* The Characteristics of godly People
71. Lecture Lahore The Lahore Lecture 1904
72. Lecture Sialkot The Sialkot Lecture 1904
73. Lecture Ludhiana The Ludhiana Lecture 1905
74. Al Wasiyyat The Will 1905
75. Chashma e-Maseehi A Healing Fountain 1906
76. Tajelliyat e-Ilahiyya The Divine Manifestations (written in 1906) 1922
77. Qadian ke Arya aur ham Aryas of Qadian and We 1907
78. Brahin e-Ahmadiyya (vol. 5) Proofs of Ahmadiyyat 1905
79. Haqiqat ul-Wahee* The Nature of Revelation 1907
80. Chashma e-Marifat The Fountain of God Realization 1908
81. Paigham e-Sulah The Message of Peace 1908