Watch Dr. Syed Holy Spirit’s video on this topic. He was a puppet of the Khalifa, Mirza Basheer ud Din Mahmud and the 3rd and 4th Khalifa. He did whatever the Khalifa’s wanted done. You can listen to Zia Rasul’s video on Aqa Ka Ghulam. He was born in 1893, to a family of Sahi Jats of Daska, in the Sialkot district of Pakistan (See page-1 and 15). You can read about his family in detail in the first few pages of “Meri Waalidah” (My Mother)(1938 and 1981). It should be noted that Zafrullah Khan never spoke of his first 2 wives, who were sisters and his cousins (Iqbal Begum and Rashida Begum)(not sure what side of the family). Both of these weddings seem to have happened between 1915-1920. Zafarullah Khan held the office of Ameer (president) of the Lahore, Pakistan chapter of the Ahmadiyya Community from 1919 to 1935. The Jan-Feb-1919 edition of the ROR reports that Zafrullah Khan presided over many sessions at the Islamia College as the 2nd Khalifa allegedly gave speeches.
In 1924, he famous read out the Khalifa’s speech in London and took the Khalifa to an opera house (in France) wherein women were nude and dancing (listen to Abdul Rahman Bawa sahib explaining this scenario). The Khalifa had claimed to be William the Conqueror before travelling to be London, this was simply one of the many ilham’s of the 2nd Khalifa. He also built a huge mansion at Qadian, you can see it here.
The date of this 3rd marriage seems to be after his father died (late 1926-early 1927). He married Badar Begum, daughter of his classmate in college, Shamshad Ali Khan (of Bihar)(see “Meri Waalidah” (My Mother). She was thus, barely 13-15 years old and Zafrullah Khan was 30, they even claim that there was a dream wherein Zafrullah Khan was fondling his baby. By 1935, she was fed up with Zafrullah Khan and even had constant consternation with Zafrullah Khan’s mother. Her mother-in-law was dead by 1938. Per Zafrullah Khan, on January 12th, 1937, Amtul Haye was born (see page 125 and 127)(Zaf Khan’s mother had died after this pregnancy). Amtul Haye goes missing thereafter and doesn’t show up again until 1982 (see page 169). In 1948, Zafrullah Khan was still married to Badar Begum, however, after partition, Badar Begum seems to have filed for divorce and then married the famous Shahnawaz (see also “Zafar Ullah Khan Qadyani” by Muhammad Tahir Abdul Razzaq). Dr. Syed Holy Spirit claims that the grandson of Zafrullah Khan was famously married to the daughter of Mirza Tahir Ahmad which ended in a quick divorce.
In 1982, Zafrullah Khan was enduring his final illness and moved back to Lahore, Pakistan and Ahmadiyya sources claim that he was living with daughter and her family. It is unclear where his ex-wife was (Badar Begum, his 3rd wife). His final marriage was in 1955, a short lived and haraam marriage, with a Lebanese girl named Bushra Rabbani, who was living in Syria at the time. Zafrullah Khan stopped in during his trip to London (we don’t know if it was coming or going)(see “Ahmadiyya Movement: British-Jewish Connections” by Bashir Ahmad , pages 325-326). Thus, at the age of 63-ish, he was single and alone. He lived an additional 30 years like this and mostly in New York and different places in New York, he travelled extensively too.
He died in 1985 and was buried in Rabwah, Pakistan in Bahishti Maqbara, it is said that he gave all of his money to the Ahmadiyya Movement.
Chaudhry Nasrullah Khan (1863 to September 2, 1926), he was also a lawyer. He died at the age of 63 (See “Meri Waalidah” (My Mother)(1938 and 1981).
Her name was Hussain Bibi (See “Meri Waalidah” (My Mother)(1938 and 1981). She died on May 16, 1938. Her father and brother had joined the Ahmadiyya movement prior to 1904 (see page 25).
See page 36
—one sister (see page 37)
He leaves behind one daughter, Amtul Haye (see page 86), who was married to his nephew, Ch. Hamid Nasrullah Khan (another classic cousin marriage), a well known figure in business and social circles of Lahore, along with four grandsons and one granddaughter.
However, its unclear where and when this happened. It could have been in India or Pakistan. Amtul Haye goes missing thereafter and doesn’t show up again until 1982. In 1982, Zafrullah Khan was enduring his final illness and moved back to Lahore, Pakistan and Ahmadiyya sources claim that he was living with daughter and her family. It is unclear where his ex-wife was (Badar Begum, his 3rd wife). Dr. Syed Holy Spirit claims that the grandson of Zafrullah Khan was famously married to the daughter of Mirza Tahir Ahmad which ended in a quick divorce.
His first marriage was the classic cousin-marriage, her name was Iqbal Begum (see “Ahmadiyya Movement: British-Jewish Connections” by Bashir Ahmad , pages 325-326). This must have happened between 1915–1920, she seems to have died abruptly, Zafrullah Khan never mentioned her in his whole life or the reason for her death. Shortly after she died, he seems to have married her sister, Rashida Begum. However, shortly thereafter, she also died, and again, no cause or reason was ever given.
After his father died in 1926. He married for the 3rd time, this time with a woman of his choice (see page 126). He married the daughter (Badar Begum) of Shamshad Ali Khan (of Bihar). In 1910, Shamshad Ali Khan was then a student in Government College, Lahore. We were very good friends and corresponded with each other regularly. He was married and had a daughter, who was born in December 1910. At the time when I had this dream she was just over a year old. Shamshad Ali Khan wrote to me in one of his letters that he had seen me in his dream fondling his baby. My mother was fond of Shamshad Ali Khan and loved him like a son. Thus, his house was in a sense adjacent to our house (see page 72). His father-in-law from his 3rd wife was Chaudhri Shamshad Ali Khan, I.C.S. at Giridih in the Province of Bihar, where he was posted as SubDivisional Officer. Chaudhri Shamshad Ali Khan dabbled in the occult (see pages 64-65). On January 17, 1932, a telegram arrived from Bihar that my father-in-law, Shamshad Ali Khan, had been accidentally shot dead and his body was being dispatched by train to Qadian for burial. Per Zafrullah Khan, in 1936-1937, Amtul Haye was born (see page 125).
By the 1940’s, Badar Begum left him and married another Ahmadi, the famous shahnawaz (billionaire), he owned Shezan and many other businesses (see “Zafar Ullah Khan Qadyani” by Muhammad Tahir Abdul Razzaq).
His 4th and final wife was a Palestinian young lady “bushra “, this nikkah was not valid at all, this happened in 1955 (see “Ahmadiyya Movement: British-Jewish Connections” by Bashir Ahmad , pages 325-326).
He is born on 6 February 1893.
Zafrullah Khan developed severe granulation of the upper eyelids, from which I suffered continuously from the age of ten to sixteen, and my mother became my partner in my suffering. I was compelled to pass the greater part of the summer days in a dark room and she kept me company most of the time. My affliction became so acute that hair began to grow under the
upper eyelids, so that a portion of each eyelid had to be surgically cut off. In this situation my mother’s tender care of me, her love and her earnest supplications on my behalf became the principal source of solace for me. Separation from each other was agony for both of us (see pages 35-36).
Per Ahmadiyya sources, Zafrullah Khan went to Lahore with his father at age 12 and saw Maulvi Abdul Karim on September 3, 1904 (see page 28). A lecture of MGA would be publicly read in Lahore in his presence, by Maulvi Abdul Karim (called Lecture Lahore later on). My father went to Lahore to hear the lecture and, most fortunately for me, took me along with him. The moment my eyes rested on the blessed countenance of the holy personage I was entranced, and all through the reading of the lecture my admiring gaze remained riveted on that shining face. My mind and soul were penetrated by his truth and I felt I was totally committed to him. I was only a schoolboy, in the twelfth year of my age, but I was convinced that, by affording me this opportunity, God had endowed me richly with His grace.
Per Ahmadiyya sources, Mirza Ghulam Ahmad arrived in Sialkot on the evening of October 27 (see page 28). Per the Review of Religions for Oct-Nov 1904, they tell us that MGA gave this speech to over 10,000 people. It was titled, “The teaching of Islam and their contrast with other religions”. However, by 1916, they admitted that this was a lie.
Nevertheless, the mother of Zafrullah Khan gave the bait of MGA in 1904, while he was in Sialkot. Zafrullah Khan didn’t.
Lecture Sialkot was not the name of this book or lecture, further, it seems to have been published in 1902 (see pages 367-372), 2 years before the lecture itself. Ahmadiyya sources have recently written that this was published ahead of time…as early as 1902, however, that publication is totally missing from the records. Further, recent Ahmadiyya sources tell us that Maulvi Abdul Karim read out this lecture on Nov 2nd, 1903, however, the ROR reports that it was Nov 2nd, 1904, and it claims that MGA gave the lecture, however, that is an obvious lie. This statement by the Review of Religions proves that Ahmadiyya writers, and in this case, Muhammad Ali, they all knew about MGA, they knew that MGA never gave any public speeches, however, they were always trying to make it look like MGA was a speaker….Mahmud Ahmad (1967) seems to confirm the data of the Review of Religions, further, the newest Ahmadiyya sources on this topic dont give any proper references.
My father sent me to Government College, Lahore, for graduate study, and for the first time I had to live away from home (See page 36). He formally signed bait on September 16, 1907. He seems to have also attended the Jalsa of 1907.
In April of 1908, MGA came to Lahore. MGA died on May 26th, 1908 and Zafrullah Khan seems to have been a party to it, we aren’t sure exactly how. Nevertheless, he claims to have been in Qadian for the election of the 1st Khalifa, Maulvi Noorudin (see pages 37-38).
He goes to the United Kingdom and gets a law degree. He arrived in London on September 17, 1911.
Khawaja Kamaluddin, a leading member of the Movement, had arrived in England in the autumn of 1912, and had from time to time spoken to me on the question of the Khilafat. He had also mentioned two of his dreams to me, from all of which I had been convinced that his stand on the question of the authority of the Khalifah was in conflict with the views of Hazrat Khalifatul Masih I on the subject, to which the latter had given expression repeatedly and emphatically. Thus, I had no hesitation in complying with my mother’s urgent direction.
The ROR of Jan-Feb-1920 reports Zafrullah Khan was at that Martin Historical Society in Lahore and gave a speech on “Islam in Russia”. In this speech he reflected on his trip to Russia in 1913.
He received his L.L.B. from King’s College London, in 1914. This was just after the Split in the Ahmadiyya Movement. He was called to the Bar in June 1914, and passed the LL.B. examination of the University of London in October of that year, standing first in First Class Honours (see page 40). His mother swore allegiance to Mirza Basheer ud Din Mahmud, and so did Zafrullah Khan. His father also seems to have swore allegiance to the new Khalifa.
The ROR of July-1914 has a one-page essay by him, dated as June 12th, 1914 (from London) and in terms of penalties given to those who convert out of Christianity.
At the end of the first week of November-1914, he was back in India. He was hired as an Advocate of the Chief Court of the Punjab and obtained my licence to practise law. He started practice at Sialkot as my father’s junior. He was then at the top of civil practice at Sialkot and maintained a very high standard of professional values. His reputation was correspondingly high. I was fortunate in having him as my instructor and mentor.
The two case are the 1916, the Patna High Court gave a verdict on Hakim Khalil Ahmad Vs. Malik Israfil case this gave Ahmadi’s to use religious places of Islam for prayers. Whatever the reason, he took advantage of a chance that offered itself of moving to Lahore at the end of
August 1916, in the capacity of Assistant Editor of Indian Cases, which was at that time the only Law Journal that reported selected Judgments of all Superior Indian Courts, and Judgments of the Judicial Committee of the Privy Council on appeals from India.
The ROR of March-April-1916 alleges that there were lots of opposition by Muslims, however, the Cannanore Ahmadiyya temple is about to get built in the Malabar region. It also reports that in North India Ahmadi’s are also working, giving lectures and etc. Sh. Abdur Rehman was one of the speakers. Other speakers were Moulvi Abul Hasham Khan Choudry, Zafrullah Khan and Maulvi Muhammad Din.
The ROR of Oct-Nov-1917 reports that he was a leader of an Ahmadiyya deputation to Delhi, British-India. It seems that the secretary of state for India had come to inquire about why Indian citizens were upset and wanted independence. The 2nd Khalifa was also there and had a private interview with the secretary of state wherein he presented his suggestions on the “Indian Reforms”. Ironically, the Ahmadiyya Movement claims to be a non-political organization. Other members of the delegation were Khan Muhammad Ali Khan of Malerkotla, Sardar Imam Buksh Khan (Tummander)(Chief of Qaisrani Tribe, Dera Ghazi Khan), Mirza Bashir Ahmad, Khan Bahudar Raja Painda Khan (Janjua, of Darapur, Jhelum), Zafrullah Khan, Seth Abdullah Alladin, Maulvi Ghulam Akbar Khan, Maulvi Sher Ali and Chaudhri Fateh Muhammad Sayal.
The ROR of Oct-1918 reports that Zafrullah Khan wrote an essay entitled, “The Spiritual Aspect of Islam”, I. Zafrullah Khan is titled as “editor” of the Indian Cases. The ROR of Nov-Dec-1918 reports that Zafrullah Khan wrote an essay entitled, “The Spiritual Aspect of Islam”, II.
Zafarullah Khan held the office of Ameer (president) of the Lahore, Pakistan chapter of the Ahmadiyya Community from 1919 to 1935.
He is mentioned in the ROR of Dec-1919, on 12-17-1919, he was part of a delegation that met with Sir Edward Maclagan. Maulvi Sher Ali was also there. The Jan-Feb-1919 edition of the ROR reports that Zafrullah Khan presided over many sessions at the Islamia College as the 2nd Khalifa allegedly gave speeches.
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 Reading, GCB, GCSI, GCIE, GCVO, PC (10 October 1860 – 30 December 1935). This would be Zafrullah Khan’s first time working with the British via Ahmadiyya, but not his last. He also had an essay appear in the ROR of July-1921, this was a letter that he wrote to the Civil and Military Gazette.
Ahmadiya Deputation The Leader 27 June 1921
In 1922, via Madras High Court verdict on Narantakath Avullah v. Parakkal Mammu case in which court remarked Ahmadiyya as a part of Islam. He wrote a report about the death of the pope in the Jan-Feb-1922 edition of the ROR. He is also mentioned in the ROR of March-April-May 1922, he housed the 2nd Khalifa, Murrabi Fateh Sayyal, Dard and Mirza Sharif Ahmad. The 2nd Khalifa had came to Lahore to meet King Edward VIII (Edward Albert Christian George Andrew Patrick David; June 23, 1894—May 28, 1972) was King of England & the Dominions of the British Empire, and Emperor of India, from January 20, 1936 until his abdication on 11 December the same year. Edward was the eldest son of King George V and Queen Mary. Edward was officially invested as Prince of Wales in a special ceremony on July 13, 1911. Throughout the 1920s, Edward, as Prince of Wales, represented his father, King George V, at home and abroad on many occasions. On one such visits, he arrived in India in December 1921 and returned to the UK in June 1922.
In 1924, after WW-1 had ended a few years had passed, the British government held “The Conference of Living Religions Within the Empire” also called Wembley’s Conference of Living Religions 1924. Ahmadiyya sources claim that the Khalifa was there for the 1st session only and never gave any speeches. While the Khalifa was in London, Zafrullah Khan was also there, its unclear if they travelled together or separately. He gave a speech on behalf of the Khalifa to “The Conference of Living Religions Within the Empire” held in 1924. The English version of the book was first published under the title Ahmadiyyat or the True Islam in 1924 (see preface). In 1976, it was re-published from Qadian, under the supervision of Mirza Wasim Ahmad (MGA’s grandson), and the name of the book was changed to “Ahmadiyya Movement”. Khwaja Kamal-ud-Din of the Lahori-Ahmadi’s was also in attendance.
Nevertheless, the Qadiani-Ahmadi’s were claiming to have 500,000 Ahmadi’s in their fold.
An interesting story, while visiting the British govt., just before the Brits broke the final Islamic govt. in the world, Mahmud Ahmad seems to have visited and enjoyed an opera wherein women were scantily clad and frolicking about. In October 1924, on his way back to India, he stayed at Grand Hotel, Paris along with Sir Zafarullah Khan. On 27thOctober, he went to a Cabaret called the Cabaret Duneont to see a show of ‘life and death’. He also desired to see the sexual behaviour and aspects of nudity of the European Society. He took Zafarullah to an opera house and saw obscene scenes and performance of French gay girls. This is his own confession.1 He left the house only after the end of the show.2
He gets married. His wife is barely 14 years old, he is 33.
Zafarullah was elected a member of the Punjab Legislative Council in 1926.
In 1927, he acted successfully as representative counsel for the Muslims of the Punjab in the contempt of court case against the Muslim Outlook. In the autumn of 1927, the Muslim Members of the Legislative Council—at the suggestion of Sir Fazal-i-Husain—asked me to
proceed to Britain as their representative for the purpose of presenting the Muslim point of view to leading British public men, in anticipation of the appointment of the Royal Commission on Indian Constitutional Reforms, subsequently known as the Simon Commission. In pursuance of their mandate I spent about six weeks in London and had interviews with a number of leading British personalities. For me this proved valuable education in itself. Sir Fazal-i-Husain was pleased with my report.
He built a house in Lahore, on the outskirts, Model Town (see page 62). He also went to Kashmir with Mirza Bashir Ahmad and the 2nd Khalifa and spent a few nights on a houseboat.
He gave a speech at the 1929 Jalsa at Qadian.
Presided at the Delhi meeting of the All-India Muslim League in 1931. He participated at the Round Table Conferences held from 1930 to 1932.
In April 1931, he was appointed Senior Crown Counsel in the Delhi Conspiracy Trial and took up residence in Delhi.
In December 1931, Zafrulla Khan was elected president of the All-India Muslim League. Despite the overt animosity expressed by Ahrari protesters, Zafrulla Khan continued as president of the Muslim League until June 1932 when he resigned from the position to fulfil his next task. Mian Fazl-i Husain had been a member of the Viceroy’s Executive Council from 1930 to 1935 but his
declining health had forced him to take a four-month leave of absence during the summer of 1932. Upon his recommendation, Zafrulla Khan took Fazl-i Husain’s place on the Viceroy’s Executive Council throughout the summer of 1932, which was a bold move considering Zafrulla’s age, inexperience, and lack of seniority. In his diary, Mian Fazl-i Husain admitted: “If it comes off, it will be a startling appointment.” However, Zafrulla Khan’s political aptitude and reputation were developing quickly. His closeness to such eminent personalities afforded him the opportunity to discuss the Kashmir matter personally with the Viceroy in the early 1930’s. Zafrulla Khan was an invaluable asset to Mirza Mahmud Ahmad and the All India Kashmir Committee (AIKC) during the Kashmir crisis, and perhaps even more so following the partition.
On January 17, 1932, a telegram arrived from Bihar that my father-in-law, Shamshad Ali Khan, had been accidentally shot dead and his body was being dispatched by train to Qadian for burial (see pages 64-65).
After resigning as president of the Muslim League in June 1932, he immediately took over in-place of Mian Fazl-i Husain as a temporary member of the Viceroy’s Executive Council, Zafrullah Khan will be in-charge of Education, Health and Lands (See ROR of June-1932). He has an essay in the ROR of June-1932 entitled, “Islam and the League of Nations”.
He gave a speech at the 1933 Jalsa at Qadian (See the ROR of Jan-Feb-1934).
He gave a speech at the 2nd Parliament of Religions, organized by the World Fellowship of Faiths at Chicago, ill, USA, which was held in Aug-Sep-1933 (See ROR of May-1934).
Maulvi Muhammad Yar Arif (Secretary and assistant imam of the London mosque wrote a report on Ahmadiyya in London on July 20th, 1933, this report was published in the ROR of Sep-1933. He mentioned how Dard gave a speech to many visitors, how Zafrullah Khan was there. Zafrullah Khan had been in England for about 3 months, (June, July, August) and would be travelling to Canada on behalf of the British Government and then to the USA.
The ROR of Nov-1933 has a report from Sufi Muti-ur-Rahman Bengali wherein he tells how Zafrullah Khan stayed briefly in Chicago and went back to Toronto, Canada on Sep-7-1933. By the time this edition of the ROR was published, Zafrullah Khan was in England. Zafrullah Khan is doing some type of work with some “Joint Select Committee”. Zafrullah Khan is expected to be back in British-India the 3rd week of December. Sufi Muti-ur-Rahman Bengali escorted Zafrullah Khan to Detroit on his way out of America.
The ROR of Dec-1933 tells how Zafrullah Khan is in England and helping the Ahmadiyya mission as best as he can, this is per a report by Maulvi Muhammad Yar Arif.
In 1934 he was appointed to succeed Sir Fazal-i-Husain in the Governor-General’s Executive Council on the expiry of his term in the spring of 1935 (see page 77). The ROR of Jan-Feb-1934 reports that he was in England and doing tabligh work. He has an essay in the ROR of April-1934 entitled, “The Future of India”. He is mentioned in the ROR of Aug-1934 as having represented Muslims 3 times at the Round Table Conference. He is mentioned in the report of Dard, it is clear that he is using his job as a method of tabligh. He is also mentioned in the ROR of Nov-1934, he will succeed Sir Joseph Bore as “Commerce Member” of the Viceroy’s Executive Council in March of 1935.
The Ahrar and Ataullah Shah Bukhari were wanting to have functions in Qadian. There was lots of turmoil. In fact, the famous Judge Khosla ruled against the Qadiani-Ahmadi’s in this scenario, however, this was overturned. Muhammad Zafrullah Khan was a close friend of Governor Emerson and even had taken his mother to meet with Governor Emerson’s wife in an attempt to secure support for the Ahmadiyya movement. Governor Emerson was concerned about the behaviors of the 2nd Khalifa.
Governor Emerson approved of the Ahrar conference in the vicinity of Qadian in 1934 and stunned the Ahmadi Khalifa. The governor assured the Ahmadi Khalifa that he would take care of the security of Qadian, however, the Ahmadi Khalifa still sent out letters to the various branches of Ahmadiyya in British India and asked for young men to be sent to Qadian to patrol the streets, since there was no police department. This seems to have angered the governor. He ordered that all visitors of Qadian (see the 6th paragraph from the bottom) be recorded and that every Friday Khutbah of the Khalifa to be recorded and sent to him for review (see page 270). This is a very strange reaction by the Governor of the Punjab, his motives are unknown. However, the Ahrar conference took place and Ataullah Shah Bukhari delivered its keynote speech. Ataullah Shah Bukhari was then promptly arrested for anti-government speech.
Bukhari was sentenced to 6 months. He did fight his case on appeal, wherein Justice Khosla reviewed the judgement of the high court and commented as such:
“In order to enforce their argument and further their cause they called into play weapons weapons which would ordinarily be termed highly undesirable. They not only intimidated the person who refused to come with their fold with boycott and ex-communication and occasionally threats of something worse, but they frequently fortified the process of proselytizing by actually carrying out these threats. A volunteer corps was established at Qadian with the object, probably of giving sanction to these decrees”
“To propagate their ideas and to expand the number of their community, those people (the Mureeds of Mirza Mahmud Ahmad) started using such weapons and methods which are generally considered objectionable. So that those persons who refused to tow their line, were subjected to (social and economic) boycott and expulsion (from the town or community), and at times, they were threatened by dire and ghastly consequences.” (see PDF 593/623).
He was at the 1934 Jalsa at Qadian and gave a speech on “Socialism and Economic Ideals in Islam”.
He became the Minister of Railways in May 1935.
From 1935 to 1941, he was a member of the Executive Council of the Viceroy of India. Sir Zafarullah Khan prepared a note on future of dominion status of India analyzing the future prospects of “Dominion Status”. It took into account concerns of Muslims and ultimately proposed a plan for division of subcontinent. This note was sent to Lord Zetland, Secretary of State for India, as referred in a letter by Lord Linlithgow dated 12 March 1940. He was also mentioned in the ROR of July-1935.
He was mentioned in the ROR of April-1935, his photo was also given. He is given the title of “Member of the Viceroy’s Executive Council”. He was giving a speech at the Y.M.C.A. Hall at Islamia College, Professor Syed Abdul Qadir was presiding. In the same edition of the ROR, indians were praising him for making it onto the elite of Colonial British India.
His photo is posted as the front-piece of the Sep-1935 edition of the ROR.
In May 1935, he succeeded Sir Fazal-i-Husain as Member of the Executive Council of the Governor-General. The term of office of a Member was five years. On the expiry of his term in May 1940 I was re-appointed for another full term under a fresh Royal Warrant. This had never happened before in 163 years of British Administration.
The ROR of Sep-1935 reports that Zafrullah Khan is in Satankulum (Trivandrum) and gave speech on August 6th, 1935. he is mentioned in the ROR of Nov-1935 also.
He was at the 1935 Jalsa at Qadian.
He is mentioned in the ROR of April-1936.
He writes the famous book in Urdu, “Meri Waalidah” (My Mother)(1938 and 1981).
In 1939, he represented India at the League of Nations.
In September 1941, Zafarullah Khan was appointed a Judge of the Federal Court of India, a position he held until June 1947.
He was appointed the Agent General of India in China in 1942.
He represented India as the Indian Government’s nominee at the Commonwealth Relations Conference in 1945.
Per the order of the Khalifa, Zafrullah Khan told the British that Ahmadi’s aren’t Muslims and thus, the district of Gurdaspur was given to India.
In October 1947, Zafarullah Khan represented Pakistan at the United Nations General Assembly as head of the Pakistani delegation and advocated the position of the Muslim world on the Palestinian issue. That year, he was appointed Pakistan’s first Foreign Minister.
He held the position of Pakistan’s first Foreign Minister for seven years. Between 1948 and 1954, he also represented Pakistan at the United Nations Security Council. The Ahmadiyya Movement in NY coordinated accordingly via Abid Hanif (Abid Haneef).
Sir Zafarullah Khan went to attend Jinnah`s funeral . In his own words :
“So! My intention in being there was to offer the congregational prayers along with everyone else—- if I had not intended and fervently desired to pray for my leader, would it not have been more logical and make sense for me have stayed home— and not having come to the funeral?
He did not attend the funeral , not because he wanted some Ahmedi to lead it (which was very unlikely anyways) , but because it was being led by a person who considered ahmedis to be kafir , In words of Zafarullah Khan :
“I was told that the cleric (mullah) who was to lead the prayer was none other than a person named Shabir Usmani who had used vile and abusive language against the founder of the Ahmadiyya movement.”
Now tell me that will any one offer prayers behind a person who abuses his prophet / Messiah ??
This man (Shabbir Usmani) had declared that Shia were Kafir too , ironically he led the public funeral prayers of Jinnah ; A Shia whose coffin was transported from the Governor’s House to the burial location constantly accompanied by a black Alam (flag) on which was inscribed “Ya Hazrat-e-Abbas” !!!
“The [Sindh High] court pro-ceedings bear evidence of the last rites observed by Miss Jinnah immediately after her brother’s death. Witness Syed Anisul Hasnain, a Shia scholar, deposed that he had arranged the ghusl (last bath) of Jinnah on the instructions of Miss Jin-nah. He led his namaz-e janaza (funeral prayer) in a room of the Governor General’s House at which such Shia luminaries as Yusuf Haroon, Hashim Raza and Aftab Hatim Alavi were present, while Liaquat Ali Khan, a Sunni, waited outside the room. !!
As Pakistan’s first Foreign Minister, Zafarullah Khan addressed the Constituent Assembly of Pakistan in the days leading up to the passing of the Objectives Resolution. The Objectives Resolution, which combined features of both Western and Islamic democracy, is one of the most important documents in the constitutional history of Pakistan. It was designed to provide equal rights for all citizens of Pakistan, regardless of their race, religion or background. Zafarullah Khan was quoted as saying:
It is a matter of great sorrow that, mainly through mistaken notions of zeal, the Muslims have during the period of decline earned for themselves an unenviable reputation for intolerance. But that is not the fault of Islam. Islam has from the beginning proclaimed and inculcated the widest tolerance. For instance, so far as freedom of conscience is concerned the Quran says “There shall be no compulsion” of faith…— Muhammad Zafarullah Khan, addressing the Constituent Assembly of Pakistan, c. 1949
“The Head of The Ahmadiyya Movement” by Muhammad Zafrullah Khan (1950) is published.
We have found a book by the grand liar and political puppet of the British Government, Muhammad Zafrullah Khan. This book seems to have been written in 1950, while Muhammad Zafrullah Khan was the foreign minister of Pakistan. He totally lies and claims that the entire coast of Sierra Leone is now Ahmadi. By 2019, there are over 6 million people in Sierra Leone, of which 4 million are Sunni-Muslims, Ahmadi sources continue to lie and claim 500k Ahmadi’s in 2019.
He also went on CBS radio, in 1950, and while representing Pakistan, Zafullah Khan tells the world that more prophets can come.
S.M.Koreshi (2004). Diplomats & diplomacy: story of an era, 1947-1987. p. 107.
On September 8, 1951, Zafarullah Khan, a companion of Mirza Ghulam Ahmad, who was also at that time Pakistan’s foreign minister and the country’s delegate to the United Nations Security Council, spoke at the Treaty of San Francisco with Japan. Citing Muhammad’s example of forgiveness and peace at the Victory of Mecca, Khan spoke in favour of a more humane treatment towards Japan, following the conclusion of the Second World War. At that time, Pakistan was the only country to hold this position.
In 1954, he became a Judge at the International Court of Justice (ICJ) in The Hague, a position he held until 1961. He was the Vice-President of the International Court of Justice from 1958 to 1961.
Mauritius Ahmdiyya Association 1954_1959
In a secret government report, this was about the 3-month residency permit of Fazal ilahi Bashir (who seems to be an Ahmadi mullah working in Mauritius). Zafrullah Khan is intervening from London and asking for an extension. There seem to be 2 sects of Ahmadiyya in Mauritius at this time, the new Ahmadi murrabi from Rabwah seems to be heading the splinter sect. Before him, an ahmadi by the name of Bashir Edin Obaidullah (1954)(his name is also Hafiz Bashir ud Din) was the missionary-in-charge from Rabwah. The new Murrabi Fazal ilahi Bashir has a dispute with the local president of the Ahmadiyya Anjuman, which is operated legally from Mauritius, not Pakistan.
Fazal ilahi Bashir is asking for a residential visa for 5 years, however, the British Government doesn’t want to give it (since he has caused a disturbance). Zafrullah Khan met Sir Thomas Lloyd about this whole problem. Naseem Saifi even sent a letter from West Africa.
Fazal ilahi Bashir is being sued by local Ahmadi’s for libel and thus his visa was extended in short durations, however, the government would not issue a 5 year residential permit. Some of this was covered in the ROR of 1957.
The President of the Ahmadiyya Community in 1955 was Abdul Hamid Zeadallay. He eventually apologized to Maulana Fazal ilahi Bashir. By 1958, the 2nd Khalifa ordered the closure of all Ahmadiyya Anjumans. Most of the dissidents formed a group, they even fought other Ahmadi’s, they refused to listen to the Khalifa and his orders from Rabwah.
His final marriage was in 1955, a short lived and haraam marriage, with a Lebanese girl named Bushra Rabbani, who was living in Syria at the time. Zafrullah Khan stopped in during his trip to London (we don’t know if it was coming or going)(see “Ahmadiyya Movement: British-Jewish Connections” by Bashir Ahmad , pages 325-326). Its unclear how and when he met up with the Khalifa.
Briefly staying in Lebanon, Mahmood Ahmad travelled to Switzerland via Athens and Rome. He continued travelling and received some medical treatment in Zurich, the Netherlands, Hamburg and London. After consulting with his doctors, it was concluded by that the tip of the knife had broken and embedded itself in the jugular vein and that no attempt should be made to remove it.
7 May 1955: Hazrat Musleh-e-Maud (ra) arrived at Beirut, Lebanon, and went to visit the ancient remains of the Baalbek.
4 June 1955: Mirza Basheer-uddin Mahmud Ahmad was in Europe and some glimpses of his activities recorded are as follows: On this day, Huzoor inspected the mission house of Zurich.
On 5 June, Mirza Basheer-uddin Mahmud Ahmad gave a speech in English in Zurich.
On 8 June, Mirza Basheer-uddin Mahmud Ahmad interview was televised by a Swiss television channel in English. On the same day, a Yugoslavian man entered the fold of Ahmadiyyat. On 10 June, Huzoor ra went to Switzerland’s southern city of Lugano via car.
On 11 June, Mirza Basheer-uddin Mahmud Ahmad reached Italy’s port city of Venice.
On 14 June, Mirza Basheer-uddin Mahmud Ahmad landed in Austria.
On 15 June, Mirza Basheer-uddin Mahmud Ahmad was in Nuremberg, Germany.
On 17 June, Mirza Basheer-uddin Mahmud Ahmad was in The Hague. His stay in the Netherlands is reported between 19 to 24 June.
On 25 June, Mirza Basheer-uddin Mahmud Ahmad was in Hamburg, where a famous journalist conducted his interview for his newspaper.
On 26 June, an orientalist performed initiation at the hand of Hazrat Musleh-e-Maud ra; he was given the name of Zubair. Mirza Basheer-uddin Mahmud Ahmad addressed a reception in English. During this, he extended his heartfelt desire to build a mosque in Germany.
On 27 June, Mirza Basheer-uddin Mahmud Ahmad received some government officials. Later that day, Mirza Basheer-uddin Mahmud Ahmad attended a gathering arranged by locals and spoke in English for half an hour. Many newspapers covered the above-mentioned events.
On 29 June, Mirza Basheer-uddin Mahmud Ahmad arrive at the Netherlands.
Jul 22nd, Ahmadiyya sources claim that the Ahmadiyya mission in Sweden was started on this day (see AHMADIYYA MUSLIM MOSQUES AROUND THE WORLD – A PICTORICAL PRESENTATION. AHMADIYYA MUSLIM COMMUNITY; KHILAFAT CENTENARY EDITION. 2008. P. 70. ISBN 978-1882494514.).
In March 1958, Zafarullah Khan performed Umrah and, at the same time, visited the shrine of Muhammad in Medina, Saudi Arabia. During his visit, he met with the King of Saudi Arabia Saud of Saudi Arabia, and stayed at the Royal Palace as a personal guest of the king.
Khan, Muhammad Zafarullah (10 September 1958). The Contribution of Islam to the Solution of World Problems (Speech). 16th Congress of International Association for Religious Freedom. Chicago, USA. Archived from the original on 27 February 2017. Retrieved 9 March 2011._____________________________________________________________________________________________
1961 to 1964
In the summer of 1961, Field Marshal Muhammad Ayub Khan, President of Pakistan, stopped in London on his way to the United States for an official visit. He had known me for several years and we were good friends. He sent for me to London and told me he wanted me to go to the United Nations as Pakistan’s Permanent Representative. I told him that he need not have a feeling that as I was now without a job he must provide me with one. He assured me that he was anxious to improve Pakistan’s representation at the United Nations and was keen on my going there. Thus, between 1961 and 1964, he was Pakistan’s Permanent Representative at the United Nations. From 1962 to 1964, he was also the President of the UN General Assembly.
He rejoined the ICJ as a judge from 1964 to 1973, serving as president from 1970 to 1973.
In 1967, he returned to Saudi Arabia to perform Hajj, a religious duty that must be carried out at least once in a lifetime by every able-bodied Muslim who can afford to do so.
He publishes a commentary of the Holy Quran.
Muhammad Zafrullah Khan seems to have written a controversial book in 1972 (published in 1974) entitled “Agony of Pakistan”. This book is not on alislam.org. In this book, he urged the Government to guide its citizens in promoting Islamic way of life, observe Islamic moral standards and provide teachings of the Quran and Islamic studies for Muslims of Pakistan. Back in 1948 and 1949, Zafrullah Khan even supported the famous “objective resolution”. Zafrullah’s defense of the objective resolution after a Hindu member Bhupendra Kumar Datta criticized it. Zafrullah Khan wasn’t the only Ahmadi to ask for this. The Musleh Maud (2nd Khalifa) said so repeatedly. MGA even asked for laws to punish blasphemers. Ahmadis-the moderate fundamentalists-pioneered the very Islamization of Pakistan they now decry.
After retirement from the International Court of Justice Chaudhry Zafrullah Khan became a permanent resident of the top floor flat of the Mission House in the UK. At that time I occupied the first floor. During this period of 8 or 9 years, I was blessed with repeated occasions of being very close to him. It was our good fortune that, every day, he had all his meals with us. My wife took good care to serve him the kind of dishes that were suitable for his health. After dinner, Chaudhry Sahib would habitually talk about the current events and certain occurrences in his earlier years. For me his talk was like lessons provided in an academy. I learned a lot at the dinner table.
While living in the UK and retired he wrote, “Ahmadiyya the Renaissance of Islam” (1978), this was just four years after the “Rabwah-terrorist-attacks” (See pages 347-348). In this book, he totally lied about the cause of the Rabwah train attack.
“””In the middle of 1974 they devised a plan which was aimed at provoking anger and
rancour against the Ahmadiyya Cominunity which unfortunately succeeded only too well in its immediate purpose.An incident was staged at the Rabwah railway station, which was so managed that a party of students who belonged to an organization bitterly hostile to the Movement succeeded in provoking a number of Ahmadis, who happened to be present at the railway station when the train carrying the students arrived, into a conflict in which slight injuries were inflicted on some of the students in the party. At the next stop of the train preparations had already been made to receive the students as heroes who had suffered grievous injuries in the cause of Islam at the hands of the members of the Movement. Fiery speeches were made and the incident was painted in lurid colours. The utterly false and misleading accounts of the incident were further embroidered in the press next morning, with the addition of such false, fictitious and horrifying details as that the students had been cruelly maimed, that some of them had their tongues cut out and that others had their genitals cut off. This sent a wave of horror throughout the province and all sorts of premeditated atrocities were let loose against the members of the Movement~ ;In the inquiry subsequently conducted by aJudge of the Lahore High Court into the incident, it was established by the medical evidence produced that all the injuries alleged to have been received by some of the students were simple bruises and scars and not a single one of them was grievous.
For reason’s undisclosed the report of the inquiry has not been published so far. This lends colour to the speculation that the administration does not come out too well in the report. Be that as it may, it is a fact that in the widespread disorders that followed upon the Rabwah incident, as it came to be known, a number of Ahmadis were killed, maimed and injured, and there was large-scale looting and destruction of properties of Ahmadis. In not a single instance did the police or the civil authorities intervene to extend their protection to the victims of violence, no investigation was made into any of the numerous outrages committed against the persons and properties of the Ahmadis, no one was arrested or tried in respect of any of them, and no compensation was awarded to any Ahmadi for the loss inflicted upon him. There were several instances in which the police openly and actively encouraged the unruly and disorderly elements to do their worst.””””
He translates his famous book “Meri Waalidah” (My Mother)(1938 and 1981) into english. He also re-writes his commentary of the Holy Quran. This was like the 4th edition.
He seems to have moved to Pakistan during his final illness, he was 89 years old. He was there for the marriage of Mirza Nasir Ahmad and his death, and the election of Mirza Tahir Ahmad, in fact, he was the first Ahmadi to give his hand to the Khalifa. Ahmadiyya sources claim that he was living with his nephew and daughter. Mirza Tahir Ahmad claims to have seen a dream wherein Zafrullah Khan was speaking to God (See Mirza Tahir Ahmad’s Friday sermon of 9-6-1985.
He is living in Lahore.
He was in Lahore
After he died, the Ahmadiyya Movement published, ‘Woman in Islam” with Zafrullah Khan’s name on it. This is ironic since he had 3-4 wives and treated them all like trash.
As we all know, the Qadiani-Ahmadi’s are always working behind the scenes trying to get converts. The Ahmadiyya community falsely claims persecution for asylum, however, behind the scenes, they are able to pressure the Pakistani government and get them to honor traitors like Zafrullah Khan. Zafrullah Khan was a traitor to Pakistani’s, he purposely lost Gurdaspur and purposely lost Kashmir and thus, Muslims in these regions of British-India have been persecuted for over 100 years. Even Justice Muhammad Munir on Zafrullah Khan purposely losing Gurdaspur district during partition.
Even today, in 2021, the Ahmadiyya Movement has key people posted to look out for their global business interests. Karim Khan is one major Qadiani politician, Imran Ahmad Khan is another. In the USA, Amjad Khan and Qasim Rashid are working in a similar capacity.
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