Abdul Sami Zafar tells the inside story on the May 29th, 1974 Rabwah train attacks

I have always written that Ahmadiyya leadership planned the 1974 Rabwah train attacks.  In this interview, Abdul Sami Zafar explains how Ahmadiyya leadership planned and executed the attack.  Abdul Sami is still an Ahmadi, however, he has called the Mirza family as a group of liars and thieves.  Abdul Sami still believes in MGA and that MGA was a prophet and a Messiah. That solidifies his testimony.  Further, much like all Ahmadis who were privy to this attack, he kept it a secret for 40+ years….the full interview can be found here:

Abdul sami has joined a splinter sect of Ahmadis and their youtube channel is as follows:

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He says:

  1.  Indeed, the teenagers stopped in on May 22nd, 1974 and cussed at a few Ahmadis who were there that day.
  2. Majlis Aamila then got the report and began discussing the matter.
  3. Majlis Aamila then planned everything, they sent Ahmadis to Peshawar, Sarghoda and planned the entire attack.
  4. They then began to collect local Khuddam from Rabwah and had them hide in ambush.
  5. The train-station manager was also Ahmadi, he also knew the whole story, he purposely made the train wait 30 mins at least.
  6. The attack was a success…
  7. However, the next day, Ahmadis began to be murdered and burned alive. The Mirza family had these attacks carried out and then lied about everything, They purposely got themselves declared non-muslim so as to get asylum abroad.


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Who is Shaikh Yacub Ali Irfani?

Shaikh Yacub Ali Irfani, also spelled as Sheikh Yakoob Ali Irfanee was an Ahmadi who worked as a major confidant and was on MGA’s team of writers/editors/imams.  He seems to have been a student/assistant of Noorudin while he was in Jammu as early as 1886.  He went on to be the main editor of Al-Hakam and then wrote many early biographies on Ahmadiyya.  He also wrote a biography on the wife of MGA, Nusrat Jehan Begum.

Irfani wrote a note in a letter of Noorudin about a potential marriage between MGA and Noorudin’s pre-teen daughter.

He is present at the very first Bait ceremony in Ludhiana but doesn’t take bait with MGA.

MGA makes Irfani the editor of his first newspaper (see Dard, pages 563-564).

January 1909
Irfani vehemently supports the Khilafat of Noorudin (See Truth about the Split and Noorudin by Zaf Khan).

He writes a biographical book which is officially published by the Ahmadiyya community called ‘Hyat-e-Ahmad’.   He wrote 4 historic books in 1915, Sirat-ul-Nabi, Sirat Ahmad, Hyat-e-Ahmad and Sirat Masih Maoud.  We have found a scan from Hyat-e-Ahmad which indicates that mga was born in 1839.  The Khalifa began to officially change this date in 1916 or so.

He wrote another biographical entry by a toilet attendant of MGA, Mir Hamid Shah.

He writes a biography on the father in law of MGA, Mir Nasir Nawab, this is wherein MGA blurts out to the effect that he has cholera.  After this was published, it was a shocker, Ahmadiya leadership ordered a 2nd edition be published and they erased the relevant sentences.

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Mirza Ghulam Ahmad’s desire for a 3rd marriage led him to ask Noorudin about his pre-teen daughter

The Ahmadiyya movement has always supported “child-marriage” and polygamy.  In fact, when MGA got married in roughly 1853, he was barely 13 years old and his new wife was younger (his first cousin).  He married again in 1884, Nusrat Jehan Begum was roughly 12 years old if not younger, her younger brother was 2 years old (in 1884) and 3rd youngest sibling hadn’t even been born yet.  MGA had barely been married 18 months by January of 1886 and he decided to leave his wife and spend 40 days in seclusion about 100 miles away from Qadian.  In March of 1886 he had his famous announcement of Feb. 20th, 1886 published.  In this announcement, MGA was predicting a 3rd marriage and a promised son most likely from a 3rd marriage.  MGA seems to have had correspondence with Noorudin (while Noorudin was still in Jammu) about all of these predictions/prophecies.  During the course of that correspondence, MGA seems to have also proposed to Noorudin about Noorudin’s young daughter from a previous marriage (Noorudin was roughly 42 in this era), we have cross-checked both major biographical works on the life of Noorudin (english books only) and we can’t find any data on this.  Shaikh Yacub Ali Irfani also makes an appearance here, he seems to have been working with Noorudin as a student/helper as early as 1886 and in Jammu.  Irfani wrote in a note to the effect that Noorudin would not be allowing his young daughter to marry MGA, since his young daughter was not an adult.  This daughter disappeared from the scene, Noorudin married again in 1889, and his daughter (Amtul Hai) from this marriage married the Khalifa in 1914.

The letters with a rough translation into english

Latter No. 3

My Dear Brother
Your esteemed letter was received,which spreads fragrance of enthusiasm for truth JAZAKALLAH. Prayers were made for your pious daughter. It is a blessing that she has memorized the holy Quran. Otherwise it is a rare thing in the women of this country. How lucky are her parents and the ones who would establish new relationship to you relating to her.

Ghulam Ahmad
11th March, 1886

On 8th June, 1886 MGA sent another letter to Hakim Molvi Nuruddin elaborating his intentions with regard to third marriage and promised son. For the sake of brevity we reproduce only relevant portion as under:-

My Dear Brother,
Four months back, it was revealed to this humble self that i will be blessed with a magnificent son whose name would be Bashir. I was mistaken to think that the promised son would be born of my present wife, but the excessive Ilham have now confirmed that Allah has decided that He will get me re-married to a third wife and bless the promised sone from this third wife. Two different women were motioned for this marriage, but as guided by Allah, both were rejected as one was a misfortunate and other was ugly, since Allah wanted the boy to be born of a woman perfect in piety and beauty.

Some blind critics raised objection as to why the promised son not born of previous pregnancy. What I understand is that the prophesy would materialize after third marriage. This third marriage is to take place shortly. To whom this marriage will take place, excessive Iham are taking place and storm like intensity is found in the intentions of god.

Mirza Ghulam Ahmad
Qadian, 8th June 1886

MGA sent another letter on 20th June to Molvi Nuruddin, the contents of which suggest that Nuruddin did not like the idea of third marriage because there is a note of Irfani, the compiler of Maktubat e Ahmad, which confirms that perhaps Nuruddin disapproved MGA’s proposal for his daughter. Now read the letter and note of Irfani.

My Dear Brother,
Esteemed letter was received, this humble self had written to you of his third marriage just to inform a friend of the heavenly secrets, because it is the habit of this humble self that he informs of some of the Hidden orders (ghaibi amoor)to his friends to increase their faiths.

Since the revelation of ilham of third marriage, this humble self is praying for postponement of this order, but continuance of ilham prove that it has become a definite fate. (Taqdir e Mubram). This humble self has decided to avoid from doing this until a clear and categorical heavenly compulsion is received.

Wassalam- humble self
Ghulam Ahmad
20th June 1886

Note by Shaikh Yaqub Ali Irfani : 
Allah has given glad-tiding and signs for this third marriage to hazrat sb and he motioned it to his nears and dears who were far away from Allah although not deniers. Hazrat sb informed of these glade tidings to Hakim Nuruddin. As far as he (irfani) knows Hakim sb was ready to give his daughter in Nikah to MGA, in case if she was adult.

Now from such bizarre events, any impartial ahmadi, not only can judge as to what types of weak and fabricated revelations MGA mentions to have received, but also see the quick manoeuvrings he do which surely do not matches with that of a high moral character of a messenger of Allah.

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“The Contribution of Nawab Siddiq Hasan Khan to Quranic and Hadith Sciences”

MGA was a follower of the Ahl-e-Hadith aka Wahhabi type of Muslims in Northern India.  In fact, his second wedding was with a family of Muslims who were Ahl-e-Hadith.  His best friend, Maulvi Muhammad Hussain Batalvi was also Ahl-e-Hadith, the list is endless.  MGA had a beef with Nawab Siddiq Hasan Khan after he tore up MGA’s Braheen e Ahmadiyya and sent it to Qadian in that condition.  We have found a thesis on the life and times of Nawab Siddiq Hasan Khan, we have posted the links in the below.

The links

Who is Mir Muhammad Ishaq (1890–1944)? The brother-in-law of MGA

Mir Muhammad Ishaq was the son of Mir Nasir Nawab, and younger brother of Nusrat Jehan Begum and Dr. Mir Muhammad Isma’il.  His date of birth is Sept 8th, 1890 in Ludhiana.  which is recorded in Nuzul ul Masih (published in 1909).  Per Ahmadiyya sources, he had totally moved to Qadian by 1894.  He lived with MGA until MGA died in 1908, he even claims to have watched MGA lead prayers for the women of the house many times, whilst standing on MGA’s side, women weren’t allowed in the mosques in Qadian in those days, he lived in this very mansion until he died in 1944.  He even accompanied MGA on his tours of Delhi, Ludhiana, Lahore and Gurdaspur in the era of 1903–1905.  At times, he even acted as MGA’s scribe, as he helped to write responses to letters and other various administrative tasks around the house at Qadian.  Ahmadiyya sources tell us that he was never scared to fight non-Ahmadi’s.  In fact, in the 1920–1930’s, he was involved in many fist-fights between Ahmadi’s and Non-Ahmadi’s (see 18:00 of this video).  He died on March 17, 1944 at age 54(see Tadhkirah, 2009 online edition, page 721).

His children
His eldest daughter was Sahibzadi Naseerah Begum.  His maternal great grand son was Sahibzada Mirza Ghulam Ahmad aka Mirza Sa’eed Ahmad.  Sahibzada Mirza Ghulam Ahmad aka Mirza Sa’eed Ahmad married Mirza Masroor Ahmad’s sister.

It is unclear whether or not he attended the Talim ul Islam Kids school at Qadian.  No Ahmadiyya sources give this indication.  However, he was living with MGA, and both of his siblings and his father.  The whereabouts of his mother are unknown.

In 1909, Nuzul ul Masih is published and mentions a terrible dream that MGA saw about Mir Muhammad Ishaq and his mother (see Tadhkirah, page 264).  Ahmadiyya sources claim that this book was written in 1902.  This exact story was initially published in Haqiqatul Wahy, (see online english edition).

He accompanied MGA on his tours of Delhi, Ludhiana, Lahore and Gurdaspur.  Ishaq remembers how MGA was denied a chair in the court of this Hindu judge.

Mir Muhammad Ishaq’s name is mentioned in the Ahmadiyya newspaper, Al-Badr.  He is referred to as Miyyan Muhammad Ishaq and he was sick, wherein MGA claims to have prayed for him and cured him miraculously (See 2009 online edition of Tadhkirah, pages 720-722), (see also, [al-Hakam, vol. 9, no. 18, May 24, 1905, p. 1; Badr, vol. 1, no. 7, May 18, 1905, p. 5] and [al-Hakam, vol. 9, no. 18, May 24, 1905, p. 1; Badr, vol. 1, no. 7, May 18, 1905, p. 1]).  

February of 1906
He is married at age 16 to Salihah Bibi, daughter of Sahibzadah Pir Manzur Muhammad (see the 2009 online edition of Tadhkirah english, pages 789-790.  Noorudin read the wedding ceremony.  Al-Badr and Al-Hakam also published this news.  Pir Manzur Muhammad was the son of Sufi Ahmad Jan.  Noorudin and him were brother-in-laws.

He helped MGA in writing down many signs which appeared in Haqiqatul Wahy.  He also walked with MGA around Qadian whenever needed.  In Haqiqatul Wahy, Sign #143 is about MIr Muhammad Ishaq, MGA also disgraced or talked bad about Ishaq’s mother (MGA’s mother-in-law), MGA accused her of allowing an enemy into MGA’s house (the enemy was Dr. Abdul Hakim Khan of Patiala.  MGA also claims that Tumours appeared on his groin on both
sides, and it became certain that it was plague, as plague had broken out in some villages of this district (see Haqiqatul Wahy, online english edition, pages 411-413).

1906–The Sadr Anjuman is created
In the lifetime of MGA, Mir Muhammad Ishaq’s elder brother is placed into the Sadr Anjuman as a voting member, even though he is busy working as an assistant Surgeon.  Mir Nasir Nawab is not made a member.

May 26th, 1908
He supported the Khilafat of Noorudin.

Early January of 1909
After the first Jalsa without MGA present, rumblings were coming from the members of the Sadr Anjuman to the effect that the “Khalifa” position was equal to the body of the Sadr Anjuman (a 14 member body).  However, Noorudin was the Khalifa and the President of the Sadr Anjuman.  Mir Muhammad Ishaq and the family of MGA posed several questions on this topic to Noorudin in an attempt for clarification.  Noorudin sent those questions to Maulvi Muhammad Ali (and remember, all of these people lived together in MGA’s house at Qadian) and (see “truth about the split”, pages 230-240, online english edition).  Mirza Basheer-uddin Mahmud Ahmad claims to have seen a dream with Mir Muhammad Ishaq in it, wherein Mir Muhammad Ishaq is lighting a house on fire symbolically.

31st January 1909
Mir Muhammad Ishaq was present on this day and supported the Noorudin’s Khilafat and the family of MGA.  This was the famous day wherein Nooruddin tried to solve the issues of the Sadr Anjuman, i.e. the powers of the Khalifa.

Ahmadiyya sources tell us that he passed the “Maulvi-Fazil” course and became an Ahmadiyya imam-proper.  However, there was no madrassa at Qadian which was qualified to produce imam’s, he was most likely grandfathered in via Noorudin.  Ishaq also claims to have learned the Quran from Noorudin.

Ahmadiyya sources tell us that he became a member, however, that would only be possible if Maulvi Noorudin would have retired from the Anjuman and named a replacement.

March of 1914
Noorudin had died and Mir Muhammad Ishaq was given the job of Hospitality.

Qadiani Jalsa of 1918
The annual Qadiani-Jalsa was supposed to be held in December of 1918, however, the Khalifa was sick and it was postponed and held in March of 1919.  Many Lahori-Ahmadi’s were invited to this Jalsa and even had an opportunity to speak.  After they spoke, Mir Muhammad Ishaq gave a refutation of their arguments (see “truth about the split”, pages 210-211, online english edition).

He became headmaster at Jamia Ahmadiyya at Qadian.

He contracts a mystery illness, he is taken to Lahore and other places for treatment.  However, none is found, he died 4 years later.  At this point, he signed up for Wasiyyat.

He died at aged 54.


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Who is Dr. Mir Muhammad Isma‘il (1882–1943/1947)? The brother-in-law of MGA

Dr. Sayyad Mir Muhammad Isma’il or spelled Syed Meer Muhammad Ismail was the younger brother of MGA’s second wife Nusrat Jehan, and the elder son of Mir Nasir Nawab.  He had a younger brother named Muhammad Ishaq.  Per MGA, Dr. Mir Muhammad Isma’il was roughly 10 years old in 1892.  Thus he was born in 1882 and only 2 years old when his elder sister got married to MGA.  He also narrated some famous traditions about MGA which were recorded into Seeratul Mahdi.  He died on July 18th, 1943, just a year before his younger brother, he was aged 61, which is relatively young.  He had 2 wives, his first wife of Syed Shaukhat Sultana, who was a close relative, most likely a cousin, however, there were no children from this marriage.  He married again to the daughter of Mirza Muhammad Shafi (a member of the Sadr Anjuman in Qadian), his daughter’s name was Amtul Latif.  They had 10 children together, 7 girls and 3 boys.  She was born in 1902 and died on 16 September 1964.  On the instigation/arrangement of Hazrat Amaan Jan (nusrat Jehan) Mir M Ismaeel married her in 1917 at the time when he was assistant surgeon in Civil Hospital of Paniput.

After MGA’s famous debate with Abdullah Athim, ahmadiyya sources report that Mir Muhammad Ismail left Ahmadiyya.  However, this is strange since he lived at Qadian and inside MGA’s house and was barely 11 years old.

He claims that MGA used to lead prayers inside of their house (they all lived together, he claims that MGA would lead prayers for the ladies of the house and the small kids.

He was sent to study medicine in 1900
Ahmadiyya sources tell us that his sister (the wife of MGA) bore the full expenses of his education.  However, its likely that chanda money was used to pay for his education, since his father was unemployed and received no pension.  His sister had no money either, in those days, women weren’t given money to spend at their own whims.

1900–Khutbah Ilhamiya
Ahmadiyya sources tell us that he was present in Qadian during Khutbah Ilhamiya and even memorized the material, which seems to be a lie.

Oct 2 1902–Oct 5th, 1902
He traveled from Qadian to District Saharanpur (UP) with Mirza Basheer ud Din Mahmud Ahmad, his father (Mir Nasir Nawab) and Noorudin to perform the marriage ceremony of Mirza Basheer ud Din Mahmud’s Ahmad’s only sister-law from his first marriage.   Dr. Rasheed ud Din  received them at the train station (See Fazl-e-Omar, online english edition).  He had only 2 daughters, no sons, the elder daughter had married off to Mirza Basheer ud Din Mahmud Ahmad earlier in the year.

He was appointed as 1 of only 14 senior ranking Ahmadi’s to the newly formed Sadr Anjuman.

He began working as an assistant surgeon.

May 25, 1908
MGA died and Dr. Mir Muhammad Ismail was not able to make it to Qadian.  He must have been in an area that was experiencing flooding and plague and was thus unable to leave.  Instead, he wrote a letter to his sister (MGA’s wife).

He gets married a second time.
Daughter–Syeda Maryam Siddiqua–married to the Khalifa in 1935
Daughter–Amtul Sahiba—married to Pir Salaud deen marhoum
Daughter—Tayyabba Sahiba—married to Nawab Mansoor Ahmad Khan Marhoum
Daughter–Amtul Qadooos—married Mirza Wasim Ahmad (her first cousin, a son of the Khalifa)
Daughter–Amtul Rafiq Sahiba–married to Hazratullah Pasha Sahib
Daughter–Amtul Sami Sahiba—married to Mirza Rafi Ahmad
Daughter–Amtul Hadi Sahiba—-married to Pir Zia ud Din
Son—Syed Muhammad Ahmad—
Son—Syed Tahir Ahmad Nasir—
Son—Syed Amin Ahmad—-

His eldest child, Syeda Maryam Siddiqua is born.

1935–His daughter
She was married off to the Khalifa on September 30th, 1935 (see Fazle Omar, online english edition, see pages 221–223).  Her age at the time of marriage is unknown, the Khalifa was 46 years old, and this was a replacement wife, the Khalifa already had 4 wives, however, one of them had died in 1934, so there was an opening.  Again in 1944, another wife of the Khalifa died, the Khalifa married again in just a few months.  Ahmadiyya sources tell us that she was the main scribe for the Khalifa as he dictated his famous Urdu-only commentaries of the Quran.

1933 29 January, page 9–Dr. Sayyed Muhammad Isma’il’s comments on his life before Ahmadiyya

Title: My Condition before becoming Ahmadi

“”””At the time, that I was not ahmadi, I do not want to reveal all the details, but my NATURE was:

I was displeased from Salat, mutinous from Holy Quran, disgusted with Fasting, foul mouth, (bud zabaan), shameless (bud Lagaam), corrupt with immoral behavior, (bud chalan), sinful (bud kaar).  I did not refrain from alcohol, or stayed away from bad (gandi) gatherings, was miser without boundaries. Never gave a penny in the name of Allah apart from spending money on self, wife and children, and on personal entertainments and enjoyments (khail tamasha).  Apart from frightening and pointless dreams, never saw a good dream.

Never sat in the company of pious person and always joined in with bad, immoral and faithless people.  I was very hard hearted, selfish, cruel natured, bad tempered, rude, bitter, rebellious and arrogant person.  Never sat in the company of pious people.  The talk in our meetings used to be, of the beauty of “Non Mehram women”, backbiting, making mischief, and creating conflicts.

Purpose of our life was to eat, sleep and sexual acts. Never remembered God. Discussions about deen, was reduced to making jokes and laughed about. Respect for my elders and parents set aside, they all were afraid and trembled from me.  Concerning the employment and the earnings, squeezed very last penny earned by unfair means (he would grab every single penny). Never slept peacefully at night, until I received bribes.  Stealing, I would acquire/confiscate any expensive, precious and of top quality, available from the government property. If those were already noted in a register, I would replace those with my old, broken and tattered things of the same name.  I would mingle and keep friends, with cruel natured, influential and powerful people, and arranged and inflicted huge cruelties on innocent people.

Forced poor people to sell their houses to pay for bribes.  Got the innocent girls/women raped.  Inflicted injuries on physically weak people and innocent children with poles (danda)and cain.  Conspired, instigate and arranged with greedy, vagabonds and scoundrels of the local area, and incited them to inflict the thefts in the local town (mahala).

The scan

He writes about the Khalifa as follows:

“””One major allegation is that Khalifa [MMA] is promiscuous. About this I would say that I am a physician, and I know that those people who are promiscuous and indulge in promiscuity even for few days, their condition becomes what is called in English language ‘wreck’. Such person’s brain does not work. His intelligence is messed up. His movements are not normal. In short his all powers are destroyed. By observing him from his head to toe, immediately makes it clear that this man has destroyed himself by indulging himself in to promiscuity. Therefore it is said, “Adultery uproots the person from his foundation (Quote from Holy Quran)”””” “. Reference: Al-Fazil. July 10, 1937

Scan about his marriage
Tarikh e Ahmadiyyat Vol 22 655 (1)

He dies and is buried in Qadian (See this video, at the 48:16 mark specifically—  However, Tarikh-e-Ahmadiyya claims that he died on July 18th, 1947.  Nevertheless, he is buried in Qadian and was forced to do Wasiyyat before he died just so that he could be buried in Bahishti Maqbara, he wasn’t exempt, since only the children of MGA were exempt.

The scan about his death from Tarikh-e-Ahmadiyya
Tarikh e Ahmadiyyat Vol 22 655

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Mirza Ghulam Ahmad’s announcement of March 22th, 1886

We have extracted an english translation of MGA’s announcement of March 20th, 1886.  We got this data from the 2009 online edition of Tadhkirah, pages 178-179 and 183-184.  This was the second announcement that MGA had published after his 40 days of seclusion.

The Data
“”””In the Announcement of February 20, 1886 made by this humble one…there is a prophecy of the birth of a righteous son possessing the qualities mentioned in the announcement.…
Such a son, according to the divine promise, will surely be born within nine years, soon or late, but certainly within this period.”””

[Announcement of March 22, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 113]

“”””This is not just a prophecy. Indeed, it is a grand heavenly Sign which Almighty God has shown for demonstrating the truth and greatness of the noble, compassionate and merciful Prophet, Muhammad, the Chosen One, peace and blessings of Allah be on him and his people. This Sign is hundreds of times greater and better and more perfect and more exalted and more complete than bringing a dead person back to life. To bring a dead one to life merely means to bring a spirit back to life by supplication to God…the possibility of which many critics question….

In this instance, God the Almighty has, through His great grace and benevolence and through the blessings of Hadrat Khatamul-Anbiya’ [the Seal of the Prophets], peace and blessings of Allah be upon him and his people, by accepting the supplications of this humble one, promised to send such a blessed spirit whose manifest and hidden blessings will spread throughout the
earth. It might on the surface appear like bringing to life a dead person but this Sign is hundreds of times better than reviving a dead. Only the soul of the dead is revived through supplication and here, too, a soul has been sought through supplication. But what a tremendous difference there is between those souls and this soul.”””

[Announcement of Monday, March 22, 1886, Majmu‘ah Ishtiharat, vol. 1, pp. 114–115]

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More Prophecies in the Words of Ahmad عليه السلام

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Mirza Ghulam Ahmad and 2:62, the “Salvation” or “status” of Non-Muslim’s in an islamic state?

Chapter 2 of the Quran was revealed to Muhammad just after he arrived in Medina in roughly 2 A.H. and became the General/Leader of the “greater-medina-area”.  2:62 indirectly tells us that there is NO compulsion (see 2:256 also) for any person to join Islam or serve in the military.  These verses seem to be a “peace-time” teaching of Islam.  In fact, this entire Chapter teaches Muslims how to live in a diverse environment and lays the grass-roots for the most basic Islamic teaching, justice.

MGA and his team never really commented  on 2:62 until 1906
MGA never commented on this verse, nor did any of his “ghost-writers” until Dr. Abdul Hakim Khan wrote about it in his Tafsir of the Quran in 1905, which was marketed by the ROR.  In this Tafsir, Dr. Abdul Hakim Khan wrote that belief in MGA was not necessary for any Muslim.  This is where and when MGA took up this topic and he wrote a letter to Dr. Khan explaining how his rejectors were Kafirs.  After MGA died, his sons took this up, in 1911, Mirza Mahmud Ahmad (the soon to be Khalifa) began calling Non-Ahmadi-Muslims as Kafirs and quoting MGA’s letter of 1906.  The soon-to-be-Lahori-Ahmadi’s immediately disagreed, Khwaja Kamaluddin immediately issued a response wherein he claimed the son of the founder was wrong and etc.  This question was left to Nooruddin, who was disabled mentally and physically at the time.  More controversy followed, Noorudin died without officially solving the issue.  The Split happened and this was the main issue between the two groups, prophethood was also included, Ismuhu Ahmad was also included but dropped by 1923 by the Khalifa.  The Qadiani-sect did open Takfir in those days to all Muslims and to the Lahori-Ahmadi’s.  By 1923, the Khalifa ordered Ahmadi’s to stop doing open Takfir, the Takfir went silent, and has been silent and deceptive since 1923.  However, some of the hard-core Ahmadi’s will proudly call the deniers of MGA as Kafirs.

Sir Syed Ahmad Khan on 2:62 in the 1870’s via his Tafsir, “Tafsir-i-Ahmadi”
As we all know, MGA and his team copied Sir Syed Ahmad Khan almost word-for-word, except for the Jesus in India=Yuz Asaf theory, that is very unique to Ahmadiyya.  They also copied Sir Syed Ahmad Khan in terms of “Jesus is Dead” and Jinn=bacteria.  Nevertheless, we are sure that Sir Syed Ahmad Khan used this verse to explain that Christians, Sabians, Jews, and all other pagans were eligible for heaven.  Or at a minimum should be seen and treated as respectful members of society.

MGA never commented on 2:62 in the famous Braheen-e-Ahmadiyya
MGA and his team of writers/scribes totally avoided this verse in this book. It should be remembered that 100+ verses of Quran were touched on in this collection.

MGA waited until 1906 to commentate on this verse
To date, MGA and his team of writers never commented on this verse at all.  We haven’t found any evidence.  What we have found is that MGA was having his beef with an Ahmadi, Dr. Abdul Hakim Khan in 1906 over the implications of this verse.  Dr. Abdul Hakim Khan emphatically wrote in his commentary that belief in MGA was not necessary, which caused MGA to ex-communicate Dr. Khan and to declare Takfir to all Muslims in the world.

Mirza Mahmud Ahmad quotes MGA’s letter to Dr. Khan and does open Takfir.  Kwaja Kamaluddin and Muhammadi Ali object.  Noorudin tries to keep the peace, but fails.

The split happens, the Qadiani-sect breaks away while doing open-Takfir, the Lahori’s refuse to call the belief in MGA as mandatory and also call him a non-prophet type.

The Ahmadiyya Khalifa orders Ahmadi’s to stop doing open Takfir, the Takfir goes underground.

While in court, the Ahmadiyya Khalifa claims that he never meant to do Takfir, and it was only meant as talking down to Muslims and Lahori-Ahmadi’s, in other words, it was only symbolic Takfir.

The 1988 official-5-volume commentary of the Quran by Malik Ghulam Farid and others

 [5 volume commentary]

“””The verse important and much difference arisen about its meaning. Some who are not in the-habit Of making a deep study Of the Quran have hastily jump to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, Jew, Christian or any other, who sincerely believes in the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential.”””

Additional info on this 5-volume commentary
This commentary seems to have been published in 1947 and then again in the 1960’s.  Those editions were destroyed by Ahmadiyya leadership.


While commenting on this the 4th Khalifa says: [P22 Islam’s response to Contemporary Issues]

“”””As such, followers of all religions based on Divine revelation have been granted the assurance that provided they do not fail to recognize the truth of a new religion (despite their sincere efforts to understand) and stick honestly and truly to the values of their ancestral religion, they have nothing to fear from God and will not be denied salvation.”””

Links and Related Essays

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

A globe-trotter who visited Qadian, India in November 1932 and stayed there for about 7 weeks, recounts his unique experience

We found this essay on the ROR website and thought that we might archive it here.

The entry

Originally Published in May 1932 Edition of The Review of Religions

Masjid Aqsa (Aqsa Mosque) in Qadian. © Makhzan-e-Tasaweer
Masjid Aqsa (Aqsa Mosque) in Qadian. © Makhzan-e-Tasaweer

The original description for this article in the 1932 Edition read: “A globe-trotter who visited Qadian in November, last year and stayed here for about 7 weeks. His article entitled “My Visit to Qadian” in our May issue will be read with great benefit by those westerners who are interested in Islam.”

Friedrich Wagner
Friedrich Wagner

First of all, I want to relate how it came about that I visited Qadian. From 1924 to 1929, I lived in the Eastern part of China. My best Chinese friend there was a Muslim. I dwelt also for a period of three months in a mosque at Peking. In 1929-30 I returned to Europe by the somewhat unusual way through Central-Asia. I was able, due to my knowledge of the Chinese language, to travel all the long way entirely alone. During this journey, I had many opportunities to come into direct contact with Muslims. (Was it ordained to prepare me for my later visit to Qadian?) I crossed the Himalaya mountains by way of the Karakorum Pass, to return via India to Germany. Up to this time, though I had many conversations about Islam, I had never heard a word about Qadian. It was only at Leh (Ladakh), that one of the officials there (Khan Bahadar Ghulam Muhammad with whom I had several friendly talks), drew my attention to Qadian. I learned that Qadian was not very far from Lahore and that it could be reached easily by railway. This enabled me to include a short visit to Qadian in my itinerary.

It was on November 29,1930, about noon, that I arrived at Qadian. My original intention was to stay only for some hours, at the most for one day, and then to proceed further to Bombay. But it happened otherwise. In spite of my not very imposing outward appearance, which too, had suffered much on the long, strenuous journey I had behind me, I was received at once in the most cordial way and given the best lodging available at the time. It was not long that I was friendly invited to stay at least for a week. It was hard to withstand the kind invitation. So I accepted it and stayed on, beyond my plans. And I stayed not only for one week but being asked repeatedly to prolong my sojourn, for about seven weeks in all. In this way I was able to see also the big Annual Gathering of the members of the Ahmadiyya Movement, who had come to Qadian from many parts of the country. This Gathering marks the highest point in the otherwise very busy life of Qadian. My impressions of this Gathering were the very best. It was on January 15, 1931, that I could depart.

Mr. Abdullah R. Scott has given his impressions of Qadian in No. 8 (August 1931) of The Review of Religions. I can only say that I agree in every respect with him with this difference that he has written his impressions as a Muslim, and I am giving them as a Christian.

Minartul Masih in Qadian: In accordance with divine instructions and in order to fulfill a prophecy of the Holy Prophetsa, the Promised Messiahas laid the foundation stone of this minaret on Friday 13 March 1903. © Makhzan-e-Tasaweer
Minartul Masih in Qadian: In accordance with divine instructions and in order to fulfill a prophecy of the Holy Prophetsa, the Promised Messiahas laid the foundation stone of
this minaret on Friday 13 March 1903.
© Makhzan-e-Tasaweer

Certainly there are many Christians who would like to obtain a deeper knowledge about Islam. To achieve this there are two ways; either by reading books about Islam or by studying Islam at first hand by living for sometime in Islamic countries. Amongst books on Islam there are many which contain misstatements and are not good on the whole. One of the activities of the Ahmadis is to clear up such misconceptions about Islam by publishing well and carefully written books. He who cannot afford to travel to Islamic countries should at least try to read some of their more recent publications. The second way up-to-now was only open to those who could master one of the main Islamic languages. But for many it was not possible to learn one of these languages. This difficulty has now been removed. When such seekers after truth will go to Qadian, they will find a large number of Muslims who speak excellent English. They will also find a number of missionaries returned from Europe or America, who know the conditions in Christian countries from their own experience. Every visitor to Qadian will find at least one person, but most probably several with whom he will be best able to exchange his views.

It is a spiritual atmosphere which one feels at Qadian, an atmosphere quite different from the material world outside. Here, the religious thoughts dominate. It is a centre which gives one the spiritual strength to fight the struggle of daily life in the material world. It is a centre of peace, a centre for the recreation, not of the body, but of the mind. This is partly due to the physical conditions of the place. There is hardly a motor-car there. The railway is distant. There are to be found modern things but they do not predominate. Qadian is a centre of people of many different countries; this means also many different views and different branches of knowledge. He who only endeavours to seek and dig out, will find very much to his satisfaction. It is not too much to say that he will never come to the end and will continue to find new treasures.

At Qadian, I had conversation of all kinds and I read many different books (amongst these ‘The Philosophy of the Teachings of Islam’, the well-known book by the Holy Founder of the Ahmadiyya Movement, which came into my hands for the first time, and has made the deepest impression upon me). I was thus able to increase my knowledge of Islam. And l could correct many erroneous views about the Holy Qur’an and the Holy Prophet Muhammadsa, which had originated in my mind from misrepresentation in European books. I discerned the simplicity and clarity of Islam more and more. How many good and beautiful things Islam contains! I only wish that all this may become widely known in Europe and America, so that much of it may be accepted by and in Christian countries. Islamic teaching is so clear that even the most simple man can easily understand it. Christianity with its many different teachings and dogmas could very well take a lesson from Islam. Both Islam and Chistianity could give much to each other and thus grow and develop and appreciate each other in a better way. And why should one always look to the dark side of a religion other than his own? No, we should look to the bright points and accept them as well. By doing so, we would help in perfecting the belief that there is only one God, Who is Almighty and All-Merciful. And I believe that the Holy Founder of the Ahmadiyya Movement received his revelations from the Almighty God. And I believe that the Almighty God in sending these revelations wanted besides other aims in view, to give a new impulse to the untiring efforts towards an understanding and rapprochement between different religions.

It was very pleasant for me to note the very sympathetic attitude that is observed in Qadian towards the followers of other religions. His Holiness Khalifatul Masih, the present Head of the Ahmadiyya Community, who, in spite of his busy time, received me several times, declared at one occasion to me, that it was under his influence that the apathetic attitude which the Ahmadis had taken in former years had become softened and even changed. l believe that it is this attitude which will contribute very much towards the killing of old religious controversies and enmities and will thus open the way to mutual understanding. This hope gives me so much joy. It is not out of place here to remark that Iwent to Qadian and lived there as a Christian and never denied this. And in spite of that, I always received the best treatment. On one occasion I overheard (involuntarily) what my companion said about me to an inquirer: “He (that is me) is a pakka (real, genuine) Christian.”

I would advise any one who may afford to pay a visit to Qadian, that he should make it a point to stay there for several days because it is after a stay of some days, that the real spirit of Qadian will begin to reveal itself to him. He who goes there only for the sake of sight-seeing will hardly find it interesting. Qadian is not Delhi or Agra in respect of splendid buildings. But it is a place whose spiritual treasures never exhaust. Each day more at Qadian gives more to the new-comer. There will be only very few, who will leave Qadian taking nothing with them. And that which a visitor takes back with him cannot be measured in coins. No, it is something much more precious and really invaluable.

And to revert to my own story; on my long journey across Asia I had visited many a place. Amongst those there are such which I would like to see again, and there are others which would not attract me again. Qadian is one of the places which l would like to see again, and amongst these it stands in first rank. This also shows how much Qadian has given me and is capable of giving everybody who visits it. I take this opportunity, before I close, to express my heartiest thanks to all those who contributed to make my visit to Qadian such a pleasant remembrance!

We are working to procure accounts by people who stayed in Qadian for the latest Jalsa Salana held in December 2014 and hope to present these in one of our upcoming editions—Ed.



Ord-XX didn’t pass until 29th August, 1985, more than 16 months after it was proposed

Ord-XX didn’t pass as a law until 16 months later in August of 1985.  Feel free to read our other essays on this topic.  We have found an issue of the ROR of 26th July 1986 which refers to this passing.

Links and Related Essays

The Situation in Pakistan

July 1986, from the ROR
The Situation in Pakistan (Sheikh IMasir Ahmad) In its 38th session the Sub-Commission on Prevention of Discrimination and Protection of Minorities passed resolution L.42 concerning the “Situation in Pakistan” with special reference to the persecution of members of the Ahmadiyya Community in that country. The Sub-Commission requested the Commission on Human Pvights: “to call on the Government of Pakistan to repeal Ordinance XX and to restore the human rights and fundamental freedoms of all persons in its jurisdiction”. The resolution further alerted the Commission on Human Rights: “of the situation in Pakistan which is one with great potential to cause a mass exodus, especially of members of the Ahmadi community”. That resolution was passed on 29th August, 1985, more than 16 months after the promulgation of the said Ordinance by the military ruler of Pakistan, General Zia. During that period, Ahmadis in Pakistan had suffered a most severe form of religious persecution, involving physical and mental agony the like of which was difficult’to Grid in the preceding 38 years of the existence of the country. Ahmadis and their spiritual leaders were reviled at in the basest manner, their members arrested, prosecuted and sentenced to jail for the mere “crime” of professing their faith and on other phoney allegations. Further, their houses had been burrit down, their businesses ruined, their places of worship desecrated, their religious books defiled and proscribed, and a number of .their prominent members ruthlessly killed in cold-blood, without as much as a single murderer having ever been apprehended by the authorities. More often than not, the victims themselves were arrested by the “keepers of law” for “disturbing the peace”. Fanatic mullahs enjoyed full liberty under the protective umbrella of the martial Ordinance to make provocative speeches against Ahmadis, often in public meetings especially convened in Ahmadiyya headquarters which were attended by “imported” miscreants. The government controlled mass media were directed at lashing out abuse and 40 REVIEW OF RELIGIONS invectives at the holy Founder of the Ahmadiyya Movement. Not satisfied with the doings of others, the military ruler took personal charge of the mud-slinging campaign taking the unusual and highly questionable step of sending a message to an anti-Ahmadiyya conference in London, in which he made the following remarkable statement ever to be made by a head of state: “We will persevere in our efforts to ensure that the cancer of Ahmadiyyat is exterminated.” These were no doubt harsh words, particularly as they carried the authority of a head of state who was blatantly announcing to the world his plans to exterminate a section of his own citizens, the protection of whose lives, property and honour should have been his main concern. These words of General Zia shocked the community of civilised nations. At that very time, the Sub-Commission was in session in Geneva, and the Experts of the Sub-Commission on Human Rights took due notice of this incredible statement. Their reaction was reflected in resolution L.42 of 29th August, 1985, passed with overwhelming majority, calling for the repeal of Ordinance XX. The voting was 83.5 per cent in favour and a mere 16.5 per cent against. Four months after that resolution of the Sub-Commission, martial law was lifted in Pakistan. But — in practice — not for Ahmadi Muslims. Before he lifted martial law, General Zia had cleverly managed to get through the National Assembly of Pakistan yet another questionable resolution legalising his actions during the military regime lasting a period of over 8l/2 years. “Through this ‘ingenuity’, the anti-Ahmadiyya Ordinance of 26 April 1984, which had robbed Ahmadis of their basic human rights and denied them the freedom of religion, and had legalised their persecution on religious grounds, was made a part of the Constitution of Pakistan.” In other words, things became even worse for Ahmadi Muslims in Pakistan – even when on the face of it martial law was lifted. The need to listen to the Experts of the Sub-Commission became all the more urgent. And this is the point where the Commission on Human Rights comes in. The meritorious and arduous work of the esteemed members of the Sub-Commission should not be allowed to go to waste. It should be appreciated and taken due notice of by all those concerned with the upholding and defence of human rights. Otherwise, dictators in civilian garbs will continue to flout with impunity international law and trample under foot the most fundamental human rights. If evidence was needed to show that even after the lifting of martial law, real power would still be lying there where it rested during the military regime, it was provided by the “civilian” Prime Minister, selected and appointed by the military head of state, Zia. Prime Minister Junejo let the cat out of the bag by declaring in a nation-wide televised speech, shortly before THE SITUATION IN PAKISTAN 41 the termination of martial law, that the Founder of the Ahmadiyya Movement was a liar and an impostor. He announced further that: “the government had taken stringent measures in Pakistan to tackle this problem” (i.e. extermination of Ahmadiyya). Under these circumstances, life, property and honour of the Ahmadi Muslims in Pakistan is highly endangered. They can be sent to jail for three years if they profess, practise or propagate their faith, or if they call their members to prayers, or if they pose in any manner, whatsoever, which shows their adherence to their faith — which they regard to be Islam. Basic rights, enshrined in the Universal Declaration on Human Rights and in the United Nations Charter, are dubbed as “crimes” in the case of Ahmadis in Pakistan. Does not this state of affairs sound an alarm in the forum of conscience of all nations of the world? Certainly, the UN cannot afford to take it lying down that a signatory member of this world organisation has chosen to enact a law under which the cherished basic freedoms of conscience and belief have been turned into so many “crimes”. The Ordinance, now made into law, is woefully reminiscent of the Dark Ages. It contravenes all norms of international decency and boldly cuts at the very roots of all international conventions which guarantee man his basic rights. There can be no justification for this sort of discrimination against a segment of the citizens of a country. The world is being given to believe that since martial law has ended, things have returned to normal. Far from it. As far as basic human rights of Ahmadi Muslims in Pakistan are concerned, martial law has been lifted only in name. The “civilian” Prime Minister Junejo, installed by his military master, proves the point by his statement. Finally, it lies in the nature of things that a government accused of violations of human rights will always seek to defend its actions. It is vain to expect a representative of such a government to stand before this esteemed house, in sack-cloth and ashes, and to have the courage of his conviction to admit that his government was for once guilty. In the present case, too, we cannot expect anything different. The least the Human Rights Commission could do, and should do, is to take a hard look at the grave situation in Pakistan and institute an independent inquiry and thus unearth the truth. Otherwise there will be no other option left but to accept as truth what the government of Pakistan is saying to explain away its actions. The vast voting majority of the members of the Sub- Commission does deserve an ear. They certainly have a case. The REVIEW of RELIGIONS The Review of Religions is the oldest magazine of its kind published in the English language in the Indo-Pakistan Sub-Continent. Its first issue was published in 1902 and it has been continuously published since. It bears the distinction that it was initiated under the direction of Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah himself. During more than eighty-one years the message of Islam has been conveyed through this magazine to hundreds of readers and many fortunate persons have recognised the truth of Islam and accepted it through studying it. The articles published in it deal not only with the doctrines and teachings of Islam but also set forth a comparative appreciation of the teachings of other faiths. One of its outstanding features is the refutations of the criticism of Islamic teachings by orientalists and non-muslim scholars. It also presents solutions in the light of Islamic teachings of the problems with which the Islamic world is from time to time confronted. A study of this magazine is indispensable for the appreciation of the doctrines of the Ahmadiyya Movement and the teachings of its holy Founder. Printed by The Eastern Press Ltd, London and Reading Published by The Review of Religions, The London Mosque, 16 Gressenhall Road, London, SW185QL


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