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.  Feel free to read Charles Kennedy’s academic work on the Rabwah Train attacks here.  Mirza Nasir Ahmad claims to have been 12 miles away and never even cared to ask about these attacks.  Nevertheless, 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 Qazi Muhammad Zahuruddin Akmal?

Qazi Muhammad Zahuruddin Akmal was a pawn of Mirza Basheer-ud Din Mahmud before and after his Khilafat, he was never a Qazi (Judge), this was a name that was given to him out of respect.  He was a hard-core Qadiani-Ahmadi and was willing to do anything to please the Mirza family.  He was a sickly-man.  He barely matriculated, he never went to college, he was sick all the time!!  In 1906, he moved to Qadian and became an assistant editor of the Al-Badr.  Shortly thereafter, per Ahmadiyya sources, he was transferred to the editorship of Mirza Basheer ud Din Mahmud Ahmad’s magazine, the Tashhidhul Adhhan.  As soon as the Al-Fazl started, he was then transferred to the editorship of the Al-Fazl.  In fact, Mirza Basheer ud Din Mahmud Ahmad could not have launched this magazine without Qazi Muhammad Zahuruddin Akmal.  He went on to be an editor for the Urdu edition of the Review of Religions.  In 1926, he was the main editor of the Misbah (Ahmadiyya women’s magazine), which lasted 11 years til 1937.  In 1937, Qazi Muhammad Zahuruddin Akmal became the editor of all Ahmadiyya magazines, as management of magazines was centralized.  He seems to have retired in 1948.


–He is hired as an editor of the Al-Badr by Mufti Muhammad Sadiq (who had just became the editor).  He is paid 15 rupees per month and moves to Qadian.  He was offered the same deal by the editor of the Al-Hakam, Shaikh Yacub Ali Irfani, however, he turned it down, citing a conflict of interest.

–He then writes some poetry wherein he calls MGA as greater than Muhammad (saw)(Naozobillah), it gets published in the Ahmadiyya newspaper Al-Badr (See the 1974 NA proceedings page 785 (pdf page 410) and the Al-Badr of Oct. 25th, 1906.  The poem is as follows:

“Mohammad phir uttar aaye hain hum main
Aagay say hain barah kar apni shaan main”

“Muhammad has appeared among us again,
He is in greater glory than before.”

(See the Al-Badr issue of October 25, 1906 and  ‘Kya Maulvi Muhammad Ali Sahib Sarasar Ghalt Aur Baybuniyad Ilzam Wapas Lain Gay?’ published in August 13, 1944 issue of Al-Fazl).

This poem was quoted in the Al-Fazl many years later
This poem was originally recited in presence of MGA in 1906 and MGA was very happy to hear it and praised with words ‘Jazak-Allah’. Further Al-fazal wrote that this poem written in calligraphic handwriting was presented to HMGA and he took it with him to his home to show it to his family. In AlFazal article a case was built that (elders of LAM including) Maulana Muhammad Ali, Khawaj Kamal ud Din, Shaikh Rehmatullah, Mirza Yaqub Baig, Syed Muhammad Hussain…..held the same opinion, and it was translated from Persian (original language of poem) into Urdu. And that Maulana Muhammad Ali was present in gathering when poem was recited to HMGA.

According to the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and per his 1922 book Aenas Sadaqat, Qazi Muhammad Zahuruddin Akmal was the de facto editor of the Al-Fazl magazine (See “Truth About the Split”, 2007 online english edition).

March-April time-frame
Qazi Muhammad Zahur-ud-Din published an article in the Tashhidhul Adhhan wherein the Khalifa asserted that MGA was mentioned in the Quran in the famous Chapter 61:6 (Ismuhu Ahmad verse, his name being Ahmad in english)(See “Truth About the Split”, 2007 online english edition).

Mr. Akmal seems to have been a private secretary of the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and corresponded on his behalf with the famous Muhammad Ahsan Amrohi.  Amrohi seemed to be confused about the new beliefs of the Khalifa, he was also very old at this time and most likely vacillating (See “Two sections of the Ahmadiyya Movement” by Muhammad Ali, 1918).  By December of 1916, Muhammad Ahsan Amrohi had totally denounced the Khalifa at Qadian and it is unclear whether he became a Lahori-Ahmadi or a Sunni/Shia.

He seems to have also been an editor of the Review of Religions, it is unclear which version, Urdu or English, it was most likely Urdu (See Hidden Treasures).

He moved to Lahore from Qadian, with the Ahmadiyya entourage.

After living in Lahore for almost 10 years, he finally moved to Rabwah.

He died and is buried at Rabwah.

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Pakistan National Assembly Proceedings of 1974 against Ahmadis

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“Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition free download

My team and I have found an older book from Pakistan on the Ahmadiyya Movement.  This book has lots of old references and information, we will slowly extract all relevant data.

The book
“Qadiyaniat an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition free download

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MGA abrogated Jihad in 1900, as he became a prophet, however, by 1914, both Qadiani and Lahori-Ahmadi’s deleted this belief from themselves

It is true.  MGA did in-fact abrogate Jihad.  This had been an accusation that Muslims had made about MGA for years and years, however, we never had the complete set of data to prove it.  But now we do.  It is important to note, after the community split into 2 distinct sections, both sections totally denied this belief and claim by MGA.  The Lahori-Ahmadi’s totally downgraded MGA’s position, whereas the Qadiani’s only slightly downgraded MGA.  Later on, by 1947, the Ahmadiyya Khalifa authorized offensive Jihad, and thus, totally contradicted MGA, since MGA had claimed that all religious wars had come to an end based on his own advent.  Nevertheless, by 1947, the Ahmadiyya Khalifa authorized offensive Jihad and created an Ahmadi only batallion and they fought in Kashmir.

—MGA becomes a prophet, however, he doesn’t fully announce it until November of 1901, in the famous annoucement, “Eik Ghalti Ka Izala” in english as “Correction of an Error”.

—In his book, Arba’een, Part-4, MGA directly abrogated Jihad.

Some commentary from Nuzhat Haneef
“”””The Urdu words that I have translated as “the command for jihaad was entirely abolished” are ‘qat`an jihaad kaa hukm mauqoof kar diyaa gayaa’. I have provided the Urdu transliteration in case some readers suspect that I have used the word “abolish” incorrectly. The Urdu word ‘mauqoof’ means “Stopped; ceased; abolished; dismissed” and ‘mauqoof karnaa’ — the grammatical construct used by Mirza Ghulam Ahmad — means “To stop; to leave off; to abolish; to dismiss” [FEROZSONS, p. 748]. (It is possible to erroneously think that Mirza
Ghulam Ahmad might have meant “suspended” rather than “abolished” since ‘mauqoof’ can have that sense but that sense is found in the construction ‘mauqoof rakhnaa’, not in ‘mauqoof karnaa’.)

• The word ‘qat`an’ – “entirely” – used by Mirza Ghulam Ahmad makes it clear that he means abolishment or abrogation rather than suspension.

• Even if Mirza Ghulam Ahmad did mean that jihaad has been suspended rather than abolished, he is still contradicting his other statement quoted above because that does not even allow suspension.

• Although Mirza Ghulam Ahmad does not explicitly say here that he is the one who is abolishing jihaad, it is obvious that he is the one doing it since he, according to his claim, is the only Divinely appointed prophet present at the time.

• The fact that Mirza Ghulam Ahmad is describing a change in religious commands is obvious from the rest of the passage. He explains how, in the Holy Prophet’s time, the killing of women and children was forbidden.  And he has stated at the outset that he is describing the progression put into effect by God. So, the next thing forbidden is killing of all people, not just women, children, and the old.  In case you still have some doubts regarding Mirza Ghulam Ahmad’s abolishment of martial jihaad, I’d like to point out that he wrote a poem titled ‘deenee jihaad kee mumaanay`at kaa fatwaa maseeh mau`ood kee tarf say’ —

“The Fatwaa of the Prohibition of Religious Jihaad from Maseeh Mau`ood” [RK, v. 17, p. 77; Appendix of Tohfa-e- Goldrawiyah].
And, here are some excerpts about jihaad from another of Mirza Ghulam Ahmad’s books, Government Angrayzee aur Jihaad – “The British Government and Jihaad”; the Ahmadiyya Movement’s English translation of this book is available in The Muslim Sunrise, Issue 3, 2003, although I have provided my own English translation below.

[The command for jihaad is found in the Quraan, 22:40-41: Permission (to take up arms) is given to those against whom war is made …] But this command was specific to the era and the time; it was not for ever. [RK, v. 17, p. 6; approximately first half of the page; Government Angrayzee aur Jihaad]

… I am surprised that, since these days no person kills the Muslims for the sake of [or in connection with] religion, then according to which commandment do they kill innocent people. Why do their maulvees not prevent [or prohibit] them from these improper acts due to which Islaam is defamed. … [RK, v. 17, p. 13; starts approximately middle of the page; Government Angrayzee aur Jihaad]

… Look I have come to you people with a commandment which is that from now on the jihaad of the sword is terminated but the jihaad to purify one’s soul [still] remains. And I have not stated this thing on my own. Rather, God intends this very thing. Think about that hadeeth of Saheeh Bukhaaree where it is stated in the description of Maseeh Mau`ood that ‘yada` al-harb’ [he will put an end to war], that is, when Maseeh comes then he will end religious wars. [RK, v. 17, p. 15; starts at 3rd line from top; Government Angrayzee aur Jihaad]

The first and third excerpts above clearly show Mirza Ghulam Ahmad’s position on the Quraanic permission for (defensive) martial jihaad: the permission was for a limited time and Mirza Ghulam Ahmad has now brought a new commandment pertaining to religious wars. The second excerpt shows that Mirza Ghulam Ahmad is against the misapplication of the permission for martial combat. I have no issue with this (i.e., his being against misapplication)
and do not deny that there are writings of his in which he explains the circumstances under which martial jihaad is allowed. (I do not know whether Muslims were, in fact, killing innocent people in Mirza Ghulam Ahmad’s time but if they were I have no problem with Mirza Ghulam Ahmad’s position.)

My issue is that Mirza Ghulam Ahmad was not merely trying to correct a wrong interpretation of the concept of jihaad; he clearly says that he is abolishing martial jihaad, although he himself also said that no teaching of the Quraan can be terminated or suspended. The references already provided show this and I will provide one more a little further below.

But for now let me discuss one other issue brought up in the quotation above, in the last excerpt. In this passage Mirza Ghulam Ahmad mentions a hadeeth of the Holy Prophet related to war and the Maseeh Mau`ood. The following points need clarification:

• Mirza Ghulam Ahmad translates ‘yada` al-harb’ as ‘deenee jangoan kaa khaatimah kar day gaa’, i.e., “he will end religious wars”. Firstly, there is an error of translation in this. The Arabic word ‘harb’ means war, not necessarily religious war but Mirza Ghulam Ahmad translates it as religious wars. Secondly, the word has been used in the hadeeth in a construction that literally means “the war”; this can be understood as “war, in general”, or “all war”, rather than any specific war or any specific kind of war. So, if Mirza Ghulam Ahmad was really living up to this hadeeth, he should have managed to put an end to all war in the world.

• In any case, the hadeeth is not saying that the Maseeh Mau`ood will abrogate the permission to engage in war; it seems to say that, one way or another, he will manage to put an end to war. Applying this to martial jihaad in particular, we could take the hadeeth to be predicting that martial jihaad (although allowed) will not be conducted (due to the prevailing circumstances) in the time of, or even after, the Maseeh Mau`ood.

• In any case, according to Mirza Ghulam Ahmad’s own policy stated elsewhere, Hadeeth cannot be given precedence over the Quraan. If the Quraan has given a teaching regarding jihaad then it must hold regardless of what we might find reported as a hadeeth.  Now here is another passage from Mirza Ghulam Ahmad, to further elaborate his position on jihaad, and show that he claimed that the new commandment about jihaad was from God:

From this day, the human jihaad that was performed with the sword [i.e., martial jihaad], has been stopped by the command of God. Now after this whoever lifts a sword against a kaafir and refers to himself as a ‘ghaazee’ [a jihaad participant who is not martyred], he disobeys that Noble Messenger, the blessings of Allaah and peace be on him, who stated thirteen hundred years ago that upon the coming of the Maseeh Mau`ood the jihaads of the sword will come to an end. So now after my appearance there is no jihaad of the sword. … The one who fights evil with evil is not from among us. Save yourself from attack by the mischievous. But do not yourselves engage in mischievous confrontation. [RK, v. 16, pp. 28-29; starts at 5th
line from bottom of p. 28; Appendix to Khutbah-e-Ilhaamiyyah]

Here are some comments on this passage:

• It is clear from this passage that Mirza Ghulam Ahmad is definitely canceling the permission for martial jihaad and he claims that it is being done by the command of God; he is not merely correcting a misconception about the existing permission for martial jihaad.

• Mirza Ghulam Ahmad has stated in another book that the teaching of the Quraan is till Resurrection. So, why is it that God is changing His teaching now?

• The sentence “Save yourself from attack by the mischievous” is somewhat confusing. One might think that it means that Mirza Ghulam Ahmad is allowing defensive fighting. However, as the Ahmadiyya Movement itself emphasizes (as I will show shortly), the Quraan only allows martial jihaad in defense. So, if that kind of martial jihaad is also being allowed by Mirza Ghulam Ahmad, then what is it that “[f]rom this day, … has been stopped by the command of God”? This new command of God must have stopped something that was originally
allowed in the Quraan. Since aggressive or offensive martial jihaad was never allowed, that could not be what is now being stopped. So, it must be defensive martial jihaad that is being stopped, since that is the only kind of martial jihaad the Quraan ever allowed.

See Nuzhat Haneef.  

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MGA abrogated Jihad in his book Arba’een (1900)

MGA did in-fact abrogate Jihad.  See the reference in the below.

The Quote
[RK, v. 17, p. 443; marginal note; Arba`een Number 4].  

[Marginal note:] “””Allaah Almighty has gradually decreased jihaad, that is, the severity of wars/fighting. In the time of Hadrat Moosaa [Moses] the severity was so much that even accepting faith could not save [one] from being killed and even infant children were murdered/killed. Then in the time of our Prophet, the blessings of Allaah and peace be on him, the killing of children and the old and women was forbidden and then for certain nations, their being saved from punishment was accepted merely by the payment of ‘jizyah’ [a tax levied on non-Muslims for exemption from military duty] in lieu of faith. And then in the time of Maseeh Mau`ood the command for jihaad was entirely abolished.””” (see also Nuzhat Haneef, page 171).

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In 1911, Maulvi Abdullah Timapuri claimed to be the leader (Khalifa) of Ahmadi’s

Abdullah Timapuri appears on the scene some time in the last years of Mirza Ghulam Ahmad‘s life.  Like other Qadiani claimants of Divine appointment, he created the fine distinction between him being the ‘Mahdi’ while Mirza Ghulam Ahmad was the ‘Messiah’.  His books were published by the same [Riaz Hind Press] that used to publish the books of Mirza Ghulam Ahmad. In fact, the back cover of the book presented below shows the list of his books alongside those of Mirza Ghulam Ahmad, side by side, and the two columns titled ‘Ahmadi Chain’ and ‘Muhammadi Chain’. A substantial part of the rest of the book can be found in the attachments to this page.  Even the name of this book is derived from a ‘revelation’ of Mirza Ghulam Ahmad in which he was given a book by this name, but he never wrote a book with this title. This book, ‘Nahj-al-Musalla’ is filled with the ‘revelations’ and ‘visions’ of Abdullah Timapuri.  Abdullah called himself, in Tafseer Asmani, one of his books, Maamoor minal Allah, Naib Rasool Allah, Muhammad Abdullah, Mazhar E Awal Qudrat e Sani Der Silsila Imam Rubani Hazrat Masih Maood Ghulam Ahmad Qadiani. So Obviously he was claiming big status.  There was also a Maulvi Yar Muhammad who had similar claims.  At the same time Zahir ud Din (also spelled Zahir al_din) was also making claims of prophethood and Khilafat.  Zahir uddin or Al-Din was a clerk in the Canal Department of Gujranwala (see Muhammad Ali, “The Split” 1994 online edition).  Noorudin was thus dealing with 3 claimants, while he wasn’t able to walk, since his leg was amputated and he was vacillating.  It is important to note, that the first claimant of prophethood in Ahmadiyya, after MGA of course was a certain Chiragh ud Din, who was ex-communicated by MGA himself.  We are not sure as to which Yar Muhammad this was.  There were a few in Ahmadiyya history.  Furthermore, it should be noted that Noorudin didn’t care if MGA claimed to be a law-bearing prophet.

Some additional data on Maulvi Abdullah Timapuri from 
Maulvi Abdulla of Timapur (a suburb of Shorapur, in the Deccan) had been successively Sunnite Muslim, Wahhabi, and Ahmadi, before he created his own sect, declaring,

“I am the man from God : You must all follow me.. I am the real Khalifa of Qadian.”

He has about three hundred disciples at present, and is much’ more friendly to Christians than to Muslims. I am indebted for this information to Rev. N. Desai, the pastor of a self-supporting Indian Christian congregation at Shorapur (see Walter).

He is mentioned by Walter in 1916
Walter wrote his historic book about Ahmadiyya in this era.  He mentioned that there was another claimant.  See also, Al-fazl. January 1, 1935, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

Nur Ahmad Qadiani was another claimant of prophethood in this era
There was yet another Ahmadi who claimed prophethood after MGA, it was Nur Ahmad Qadiani (See “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition, page 259).  
He wrote the book, “Lekulle Ummatin Ajal”, wherein he wrote:

“There is no god but God, : Nur Ahmad is the apostle of God . I am the apostle of Allah. Whosoever obeys me, obeys Allah and whosoever disobeys me has disobeyed Allah. I have been commissioned to be the mercy for all the world as I am a synthesis of all the prophets”

He was also mentioned in the Al-Fazl of Nov. 11,1934, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

The Khalifa, Mirza Basheer ud Din Mahmud Ahmad mentions him in 1922
In his book, “Truth About the Split” (1922), he says:

“””In the years 1911 and 1912, some tracts were published by two men named Maulawi Yar
Muhammad and Abdullah Timapuri. Each of these men claimed to be the Imam (leader) of the
Community under special authority from God. There was therefore some danger of people being deceived by their tracts and notices. Hence, Khalifatul Masih Ira was obliged to make an announcement against them in one of his speeches. But the words used by him in the announcement were general and only Abdullah Timapuri was mentioned by name. The words of the announcement were as follows:

“Again, there are young men who are in too great a hurry to write books although they possess neither the wisdom nor the insight required by an author. Mere fancies are of little avail so long as one does not get into touch with facts. Such writings give rise to dissension. If, therefore, difficulties should arise, one ought to seek help from God and have recourse to prayer.  I would warn our members to shun such people. There is a number of them who go about giving publicity to their pretensions.”  (The Badr 25th January 1912). (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).


Zahir ud Deen’s book, “Nabi Ullah Ka Zahur” is published (see Muhammad Ali, “The Split” 1994 online edition).  In fact, the Ahmadiyya newspaper, the Al-Badr published an advertisement for it’s sales (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The urdu version of the Review of Religions praised Zahir ud Deen’s book, in fact they even called him as a Munshi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Noorudin writes a generalized announcement in the Al-Badr newspaper that some men are giving rise to dissensions.  This seems to be about Maulvi Abdullah Timapuri and Maulvi Yar Muhammad(see Muhammad Ali, “The Split” 1994 online edition).

Per Mirza Basheer ud Din Mahmud Ahmad in June of 1912, Zahir Al-Din wrote a letter to the Khalifa asking whom the Jan-1912 announcement was about.  Mirza Basheer ud Din Mahmud Ahmad reports that the Khalifa clarified that Zahir al-Din was good, the announcement was about Maulvi Yar Muhammad and Maulvi Abdullah Timapuri (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

On July 11th, 1912, per Muhammad Ali, an announcement was published in the Al-Badr wherein Zahir Al- Din was officially ex-communicated by Noorudin (the Khalifa)(see Muhammad Ali, “The Split” 1994 online edition).  The Khalifa called him Zaheer ud Din Arupi.  Arupi is probably the name of the city or village that he was from in India (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir had repented and was allowed to re-enter the Ahmadiyya Movement at the hand of Noorudin, most likely via a letter of repentance (see Muhammad Ali, “The Split” 1994 online edition).

In the issue of 14 OCT–1912, Zahir ud Din gets published in the Al-Badr in contempt vs. the Khalifa.  He impertinently writes that he disagrees with the Khalifa on many beliefs (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The second part of his book was published on April 20th, 1913, it was only 12 pages and entitled, “Ahmad Rasul ul Allah, Ka Zahur”, in english as : “Ahmad, the messenger of Allah, his appearance”(see Muhammad Ali, “The Split” 1994 online edition).  In this book, he formulated a new Kalima for Ahmadi’s, which replaced the word “Muhammad” from the Kalima with “Ahmad”, which was a direct reference to (see Muhammad Ali, “The Split” 1994 online edition).  the Khalifa, Mirza Basheer ud Din Mahmud Ahmad agrees that this book was published in April of 1913(See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

A newer Ahmadiyya newspaper, “Al-Haq” tells Ahmadi’s to leave Zahir ud Din, Maulvi Yar Muhammad and Maulvi Abdullah Timapuri alone.  The editor of this newspaper is Mir Qasim Ali.  However, there was no official letter or announcement of ex-communication by the Khalifa, most likely because the Khalifa was out of commission based on his health.  Nevertheless, there is no announcement of ex-communication by the Khalifa.

Zahir ud din was made a member of the advisory committee, which was formed at Lahore after the death of Noorudin (vide the Paigham-e-Sulh of 24th March, 1914) and his articles against the family Khilafat found a place in Maulawi Muhammad Ali’s magazine called the Al-Mahdi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir ud Din was present at the Lahori-Ahmadi Jalsa of this year and was even allowed to speak (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

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Scan work

Here are more pages from his book:

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Zafrullah Khan’s career defending Ahmadiyya started in 1921, as he visited Rufus Isaacs, the Governor-General of India

The Ahmadiyya Movement has always been pro-British, since MGA was always pro-British.  In June of 1921, the Ahmadiyya Khalifa sent a delegation of Ahmadi’s to Simla to schmooze the Governor-General of India, The Earl of Reading, Rufus Daniel Isaacs, 1st Marquess of ReadingGCBGCSIGCIEGCVOPC (10 October 1860 – 30 December 1935).  This would be Zafrullah Khan’s first time working with the British via Ahmadiyya, but not his last.

The PDF work
Ahmadiya Deputation The Leader 27 June 1921

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The history of the Al-Badr newspaper (1902–1914)

In 1902, Al-Badr appeared as an Ahmadi newspaper.  The first was Al-Hakam, the ROR came next.  These are the first 3 newspapers in Ahmadiyya history.  The newspaper would run for 11 years, it closed in December of 1913.

The newspaper starts.

Mufti Muhammad Sadiq is ordered to take over the Al-Badr newspaper, since the founder and owner had died.  After the Talim ul Islam School was shut down, MGA made Sadiq as the editor of the Al-Badr.  Since the old owner (Munshi Muhammad Afzal) and editor of the Badr had died (March 21st, 1905).  This was his only job.  Miyan Me‘rajuddin Sahib Umar purchased the Ahmadiyya newspaper Badr when its owner and editor, Babu Muhammad Afzal Sahib passed away, hence, this newspaper continued serving the Jamaat under him until 1913.

May of 1908
The offices of the Al-Badr were moved to Lahore, since MGA was already there.  Noorudin also showed up at Lahore (see “Hakeem Noorudin” by Syed Hasanat Ahmad, page 108, online edition).

Al-Badr started a supplement under the name of Kalaam-i-Amir, which carried the text of the Dars-i-Qur’an, and other assertions of Hadhrat Khalifatul Masih Ira. In the same year, another supplement to Al-Badr was added, the Arabic News, under the editorial direction of Abdul Hayee Arab(see “Hakeem Noorudin” by Syed Hasanat Ahmad, page 129).

The Al-Badr newspaper is forcefully shut down by the British Government.  This was part of the Indian Press Act of 1910 (See Walter).  Details are sketchy.

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27 July – 2 August

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“Seerat Ahmad” by Qudratullah Sinnauri

My team and I have found yet another rare-early biography of MGA.  We have posted scans and quotes in the below.  One of these quotes explains how the plague was raging in Qadian. The 1976 english edition of Tadhkirah also has lots of quotes.


Summary of Page 116
Mirza Bashiruddin Mahmoud Ahmad, the second Khalifa narrates that MGA had said once that God has informed him that these non Ahmadi Muslims will keep on diminishing and will finally be extinct one day.


“Seerat e Ahmad” by Qudratullah Sinauri, pages 176-177

“””Babu Fakhruddin sb Clerk “Taraqqi e Islam narrates that in the beginning of 1908 he went to his native town Multan. His father had not entered into the ahmadiyya jamaat. He objected that you call Qadian as Darul aman (the house of peace), whereas dozens of peoples have died out of plague in Qadian. In fact Darul Aman is my city of Multan, where plague has not spread and peoples of Multan are safe. When in Qadian, I mentioned this to Hazrat sb replied that ask your father to wait for some time, as god has told him that plague would spread at every village and town. So after some time plague spread in Multan as well killing 100 peoples a day.”””

The scan of this quote


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The 1976, English edition of Tadhkirah, now available for free download

We have located, found and fully scanned the 1976 English edition of Tadhkirah.  This was the first ever English edition and translated by Muhammad Zafrullah Khan.  We have taken a keen interest to look up and find these older Ahmadiyya books and then compare them and then point out cases of Ahmadiyya editing.

The free download
Tazkira 1976 Zafrullah Khan

Takfir in 1906 is still there
See page 346

MGA called his sister-in-law a prostitute
See page 338

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