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From 1901 to roughly 1924 Ahmadis believed MGA=Muhammad


Ahmadiyya beliefs are always changing.  In the earlier years, they changed a lot.  After MGA died, they continued to change.  In 1914, they kept changing.  MGA’s sons did Takfir on the entire Muslim world. However, by 1924, they stopped.  Maybe it was their private meeting by the Queen of England in 1924?  Nonetheless, in the below, I have found yet another quotation from the infamous book, “Kalimat ul Fasl” (1916) wherein MGA is described as on equal footing with Muhammad (Saw) (naozobillah).  However, this is what the Qadiani-Ahmadis believed.  There are many other instances from this era which prove my assertion.  

1.  Zaheeruddin Akmal was claiming that MGA was a law-bearing prophet in 1911.
2.  MGA abrogated jihad in 1900 and was thus a law-bearing prophet.
3.  MGA=Muhammad and vice versa
4.  MGA was the person allah spoke about in the famous “Ismuhu-Ahmad” verse of the Quran.

The Quote
“Every messenger was granted accomplishments and perfections according to his capacity and performance in varying degrees, but the Promised Messiah (Mirza Ghulam) was granted prophethood when he had attained all the accomplishments of the Prophethood of Muhammad(SAW) and was qualified to be called a shadow prophet. Thus, this shadow prophethood did not make the steps of the Promised Messiah lag behind, but it pushed them forward to such an extent that it brought him on equal footing with the holy Prophet(SAW). “
( Kalimat-ul-Fasl , P. 113, by Mirza Basheer Ahmad Qadiani)(1916).

Some additional quotes from this era, and from Ahmadis

1.  “His messengers (rusuluhu) is encountered in the Quran or in a declaration of faith, Ghulam Ahmad must be considered one of them.  Belief in him is a part of Islamic faith and is, as such, necessary for the attainment of salvation (madar-i najat)” (“Nabi-ullah Ka Zahoor” aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see pages 8, 71 and 99)(From Friedman, page 152, 2003 edition).  

2.  “If the Promised Messiah is rejected or considered in his claim (heaven forbid!) a liar and a cheat—the inevitable result will be the loss of prophethood of Muhammad….as well”  (“Nabi-ullah Ka Zahoor”: aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see page 80)(From Friedman, page 152, 2003 edition).

1901, from Khutbah Ilhamia
“One who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to 5th thousand (6th century), denies the truth and the text of the Quran and is among the zalemeen (gone astray). The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is MUCH STRONGER, MORE COMPLETE and STRONGER than in THOSE EARLY YEARS . Nay, it is like the fourteenth (moonlit) night (full moon).”
(Khutbah-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 271-272; Khutbah-e-Ilhamiah, P. 181)

1901, from Khutbah Ilhamia

“And Allah sent down upon me the bounty of the Holy Prophet and made it perfect; and he drew towards me the kindness and generosity of the merciful Prophet, so that I became one with him. Thus, he who joins my group, joins the group of the companions (Sahaba) of my Leader, the best of messengers. It is not hidden from those who have the ability to think that this is what the words “Akhareen Menhom” (others of them) mean. The person who makes a difference between me and the Mustafa has neither seen me nor recognized me.” Khutba-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 258 – 259.

The scan

John Rippon rips the Ahmadiyya belief that Esa (As) =Yuz Asaph and was buried in Kashmir

The data
The shrine is first mentioned in the Waqi’at-i-Kashmir (Story of Kashmir, published 1747), also known as the Tarikh Azami (History by Azam)[13] by the Khwaja Muhammad Azam Didamari, a local Srinagar Sufi writer. Muhammed Azam states that the tomb is of a foreign prophet and prince, Yuzasuf, or in modern local Kashimiri transcription Youza Asouph. The name may derive from the Urdu “Yuzasaf” in the legend of Balauhar and Yuzasaf, Yuzasaf being a name for Gautama Buddha.[14] Yuzasaf occurs as a spelling in the Rasail Ikhwan al-Safa of the Brethren of Purity and other sources.[15] David Marshall Lang (1960) notes that the connection of the Buddhist Yuzasaf with Kashmir in part results from a printing error in the Bombay Arabic edition referencing the legend of the Wisdom of Balahvar which makes its hero prince Yuzasaf die in “Kashmir” (Arabic: كشمير) by confusion with Kushinara (Pali: كوشينر), the traditional place of the original Buddha’s death.[16][17]

Per Beskow in The Blackwell Companion to Jesus ed. Delbert Burkett 2011 “Only later did Ahmad’s disciples invent the compromise that Jesus had been twice in India. Ahmad’s primary source is a legend, known in the West as the tale of Barlaam and Josaphat. It was widely read all through the Middle Ages as an edifying… Yuzasaf as the principal character is named in Urdu, is helped on his way by the wise Bilhawar … Ahmad divided Yuzasaf in two: Yuz Asaf. He declared that Yuz signified Jesus (who is not called by that name in any”

John Rippon in Journal of Ecclesiastical History Volume 18, Issue 02, October 1967, pp 247–248, online “In The Wisdom of Balahvar Professor Lang assembled the evidence for the Buddhist origins of the legends of the Christian saints Barlaam and Josephat. He suggested the importance of Arabic intermediaries, showing that confusion of diacritical markings turned Budhasaf (Bodhisattva, the Buddha-to-be) into Yudasaf, Iodasaph, Yuzasaf and Josaphat. By a curious roundabout journey this error reappears in once Buddhist Kashmir where the modern Ahmadiyya Muslims, well known for their Woking mosque, claim that a tomb of Yus Asaf was the tomb of Jesus who died in Kashmir, after having been taken down live from the cross; though though the Bombay Arabic edition of the book Balahvar makes its hero die in Kashmir, by confusion with Kushinara the traditional place of the Buddha’s death.”

From 1914–1922, The Qadiani Ahmadis argued that MGA=Muhammad (saw) (nauzobillah)

The Qadiani branch of Ahmadis is very vicious and corporation like.  They have changed their beliefs many times whenever it is expedient.  In the era wherein Mahmud Ahmad stole the Khilafat, that is 1914–1922, he presented Ahmadiyya very differently then his Lahori-Ahmadi counterparts.  In fact, the Lahori’s diluted the position of MGA (see Truth Prevails, 1965) in 1912-1914 and then continued to do so until today.  However, the Qadianis were bolder…they presented MGA in his full grandeur.  Below is a quote wherein MGA is equated to Muhammad (SaW) (nauzobillah).  They also did Takfir in this era….and then stopped after 1922…..most likely in an attempt to work with the Khilafat movement in India.  

The Quote
“The entity of the promised Masih (Mirza), in the sight of Allah is the entity of the Holy Prophet (SAW). In other words, in the records of Allah there is no duality or difference between the promised Masih and the Holy Prophet (SAW). Rather they both share the same eminence, the same rank, the same status and the same name . …”. (Al-Fazl, Qadian, vol.3, No.37, dated 16th September 1915, as cited in Qadiani Mazhab page 207, 9th edition, Lahore)

In Ahmadiyya, “””Islam= the revelations of MGA+the Quran””

The Sunni-version of Islam is as follows, Hadith+Sunnah+the Quran=Islam.  It is common sense that the Quran without the hadith/sunnah is incomplete.  The Quranist has faded away into the annals of islamic thought by 1800.  However, Sir Syed revived this theory of Islam in the 1870’s. Some of his admirers were Noorudin, Abdul Kareem, MGA and Mufti Sadiq.  Sir Syed had even wrote that Esa (as) was never returning (1882) and he denied all concepts of the Mahdi.

The evidence that Ahmadis believe Islam= the revelations of MGA+the Quran
“the basis for our claim is not hadith but Quran and that wahi which comes to us.  Yes, in support we also quote those hadith which are according to Quran and do not contradict my wahi.  As for the rest of the hadiths, i throw them away like waste paper..” (See RK: vol: 19, pg. 140, 1902-1902 era).  “””Ijaz e ahmadi”””

The scan work

Ahmadis have a unique system of interpreting Islam.  However, they think its a norm, or they openly lie about it just to confuse the masses.  Ahmadiyya is like selling pork.  Some people may be fooled, however, the majority will resist.

One more thing
In 1895, MGA wrote some different things on his formula of what Islam is…check this out:

“Of the other books that are accepted by us the Sahih of Bukhari ranks as the first. All its Ahadith which are not opposed to the Holy Qur’an are in our view authoritative. Next comes Sahih Muslim. We accept its authority subject to the condition that it should not be opposed to the Holy Qur’an and Sahih Bukhari. Next to them are the compilations of Tirmidhi, Ibn-e-Majah, Muattah of Imam Malik, Nassa’i, Abu Da’ud and Dar Qutni, which we regard as authoritative so long as they are not opposed to the Holy Qur’an and Bukhari and Muslim. These are our religious books and these are the conditions under which we accept them….(…)”
[Arya Dharam, Ruhani Khaza’in, vol. 10, pp. 86-87]


Who is Dr. Mirza Munawar Ahmad?

Mirza Munawar Ahmad (1918–1990) was the 3rd eldest child of Mirza Basheer-uddin Mahmud Ahmad.  He was the first grandchild of MGA to become a qualified doctor.  Bashir Ahmad Orchard, the first ever Irish-Ahmadi-imam seems to have written his life story in the Review of Religions of December–1990 (see pages 39-40).  He married his first cousin, Mahmooda Begum, daughter of Nawab Muhammad Ali in 1940.

The copy and paste job
“”””The Ahmadiyya Movement in Islam mourns the death of one of its illustrious sons, Dr Munawwar Ahmad, who passed away in Rabwah, Pakistan on the 19th September, 1990, at the age of seventy-two. He was the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement. He was also the third son of Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, second successor of the Promised messiah, and his spouse Umme Nasir.

Dr Munawwar Ahmad was born in Qadian, India, on the 1st of February, 1918.  In 1940 he married Mahmooda Begum, daughter of Nawab Muhammad Ali. He studied medicine at the King Edward Medical College, Lahore and had the distinction of being the first doctor in the family of the Promised Messiah. After graduation he was medical demonstrator at Glansay Medical College, Amritsar, and from 1945-1947 he worked at the Nur Hospital, Qadian. Later, after the partition of the Indian sub-continent, he played a large part in building the Fazl-e-Omer Hospital in Rabwah, Pakistan, and was its chief medical officer from 1955-1983.  Now the post is held by his son, Dr. Mubashar Ahmad.

Dr Munawwar Ahmad was particularly concerned for the medical care of the poor and he organised a system for providing them with free treatment and medicine at the hospital. He always prayed for his patients and considered that trusting in medicine alone was tantamount to the setting up of an equal with God. He was the personal physician to both the second and third successors of the Promised Messiah, Hazrat Mirza Bashir-ud-Din Mahmood Ahmad and Hazrat Mirza Nasir Ahmad respectively.  In 1955 He accompanied Hazrat Mirza Bashir-ud-Din Mahmood Ahmad to Europe where he went for treatment following a dastardly attack on his life when he received a deep and dangerous stab wound in the neck.

As I have mentioned he was a very prayerful person and was regular in attending congregational prayers in the mosque. He did not allow climatic and weather conditions to prevent him from going to the mosque. He would offer long prayers with full and earnest attention. He was also very loyal, respectful and obedient to the Khalifa of the time.

In addition to his medical duties which required much of his time and attention, he was also engaged in other activities of the Community. He was the Vice-President of the Central Khuddamul Ahmadiyya Association which attended to the spiritual and all round training of the male members of the Community between the ages of fifteen and forty. He held this office from 1950-1956. Later he became the Vice-President of the Central Ansarullah Association which attends to similar needs for male members over the age of forty. He also served on various other committees.

I first had the pleasure of meeting him in one of the narrow thoroughfares of Qadian during one of my early visits to that holy place either in 1945 or 1946. At that time I was unaware who he was nor do I remember what words may have passed between us. What I do remember, however, was the bright and smiling countenance with which he greeted me and which was always a permanent feature in his appearance.  The last time I met him was at his home in Rabwah, Pakistan, when my wife and I paid him a surprise visit during our short ten day stay there in 1989. He welcomed us in a most gracious, cheerful and amiable manner. He was suffering from several ailments which he nobly concealed under cover of his pleasant and happy demeanour.

Dr Munawwar Ahmad has progeny of four sons and one daughter, Amatul Hayee, who is married to Dr Hamidullah Khan of Batley, Yorkshire, U.K. In addition he has been blessed with fourteen grand children. May God bless and elevate his soul in paradise. Amin. “”””

In 1961, he diagnosed his father and had attended to him once he was stabbed
In 1954, the Khalifa was stabbed, his son attended to him and later on told the world:

“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”

Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).

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Who is Abdush-Shakoor Kunze? The first German-Ahmadi Imam and apostate from Ahmadiyya (1949–1959)

Dear readers, we have already written about the first African-American-Ahmadi imam and proved how his “imamate” wasn‘t through passing Jamia or any other credentialed training academy, hence, he was never an imam proper, in fact, the majority of Ahmadi imam’s in the whole world were and are under-qualified in terms of Islam.  However, unlike Rashid Ahmad, Mr. Kunze was always recognized as an Imam of Ahmadiyya.  In terms of Mr. Kunze, all we know is that he was a NAZI tank captain, and seems to have been convinced by the British to join Ahmadiyya.  Which further proves how the British helped Ahmadi’s behind the scenes.  Mr. Kunze also seems to have known some english.  In late 1949, the Khalifa allowed many foreign converts to Ahmadiyya to come to Rabwah and train as missionaries, Rashid Ahmad and Kunze were just a few, their were also Egyptian, Sudanese and Indonesian Ahmadi’s.  There was yet another German-Ahmadi-imam in Nuremburg, his name was Dr. Mohammed Said aka Dr. Karl Koller, these Nazi’s seem to be escaping prosecution by the Allies.


Seems like Nazi and Ahmadiyya idiology are so closely alligned that these two Nazi Gentlemen were attracted by the Ahmadiyya sect.

The Ahmadiyya sect gave them VIP treatment including pakistani wives in order to lock them into the sect and both were used as missionaries in the US and Germany in order to lure in further white converts. But despite their prominent status in the Ahmadiyya sect and efforts by teh Ahmadiyya leadership, few years into the Ahmadiyya sec, both left the sect and that’s why you don’t hear anything about them from Ahmadiyya sources.

Rashid Ahmad is the first Ahmadi to discuss Mr. Kunze and his abandoning of Ahmadiyya
It should be important to note, the Ahmadiyya jamaat has purposely suppressed the majority of the data on Mr. Kunze.  Rashid Ahmad also asserts that he was the first missionary from American and sent to America, not Mr. Kunze.

Mr. Kunze was a NAZI
The Argus Magazine, May 2nd, 1955 tells us: 

“””Once a Nazi tank captain with Rommel’s Africa Corps, Abdush Shakoor Kunze now leads a peaceful band of Muslims. He was captured in the desert campaign, and, af (cr repatriation, accepted Islam and trained as a missionary in Pakistan.  He married a Muslim girl, and they have a three-year-old daughter, Muraraka (pictured above).”””

As soon as Mr. Kunze arrived in Rabwah, he was given an Ahmadi girl
These details are obscure, however, by the time he got to the USA in 1955, he already had a daughter.  In aug of 1950, the nikkah was announced, as Kunze went on tour with the Khalifa.  As soon as Kunze returned from tour, he was married to his young Pakistani girl, Rashid Ahmad was married next.  While they were on tour with the Khalifa, Mr. Kunze seems to have almost died while he contracted malaria.

Kunze didn’t complete the Jamia program
Rashid Ahmad seems to tell on everyone, he tells us that none of the non-pakistani-ahmadi-imams in training passed Jamia, yet, they were allowed to be employees/murrabis nevertheless.

Mr. Kunze was made the imam of the Chicago mosque.  Later, he was transferred to Milwaukee.

Mr. Kunze is mentioned in “Our Foreign Missions”, by Mirza Mubarak Ahmad, see page 43-44.

Kunze is mentioned in a Catholic newspaper.  It was called the Catholic Transcript, and in the June 3rd, 1965 edition, we have:

Moslem Sunrise, 1975 edition, see page 13
Rashid Ahmad is mentioned as a missionary, as well as Kunze.  However, by 1975, Rashid Ahmad seems to be the National Ameer.

Kunze is mentioned in the Moslem Sunrise in 1976
Kunze is mentioned as a missionary on page 13

Kunze is mentioned in 2015, “A History of Conversion to Islam in the United States, Volume 1: White American Muslims Before 1975” Book by Patrick D. Bowen
See pages 302-303, Rashid Ahmad is also mentioned.


Some additional scan work

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Who is Rashid Ahmad? The first African-American Ahmadi imam?

The Mirza family aka Ahmadiyya INC normally hire a local in any country once they wish to open up a business center (masjid, hospital or school).  First, they send a murrabi in the hopes that he can convert at least one native person to Ahmadiyya.  He then searches for a local, someone who is down and out on his luck and in some financial problems.  Once this person converts, they begin to prepare him to be an Imam and thus establish validity in any said country.  This is exactly what they did in Africa, but remember, the Pakistani’s will always remain in-charge.  The second and final African-American Ahmadi imam is Azhar Haneef, he went on Hajj with Rashid Ahmad and many other African-American-Ahmadi’s.  Nevertheless, in the story of Rashid Ahmad, you will find a criminal who found an easy job and thus took advantage.  He lived a life of luxury after he became an Ahmadi.  He was given women, and job security.  It seems that he may not been a Murrabi, instead a trusted employee, since he is never mentioned in any jamaat publication as a Murrabi.  He also sheds light on some other famous Ahmadi converts turned imams.

Where did they find Rashid Ahmad?  
The details of his life were obscure until Ahmadiyya INC published a book about this man’s life.  Rashid Ahmad was born as Rudolph Thomas in East St. Louis on March 26, 1923.  He grew up around shootings, killings, alcohol abuse and widespread gambling.  His father was fond of woman-chasing and ran illegal loads of alcohol through many states and etc.  He would even lie to the police regularly.  His parents never married each other and barely spent time with each other.  As soon as his mother got some money, she left her children and worked in bars and etc all over the southern states all the way up to new york.

He graduated highschool in 1942 and voluntarily lived on the streets and did crime
He was a petty thief for 3 years.

1945, he moves to Chicago
He wore flashy clothes in an attempt to get women’s attention, he would then turn those girls into prostitutes and then act like their manager.

After running the streets for 1 year, he meets Ahmadi muslims close to their Chicago mosque, Al-Sadiq Mosque, on Wabash Ave, which was the headquarters of Ahmadiyya in the USA for a long time.

In 1946, the Ahmadi imams smoked cigarettes afghani-style
Rashid Ahmad says:

“””I also noticed some Punjabi Pakistanis who inhaled their cigarettes in an unusual fist formation with the cigarette sticking out the other end of the fist – a kind of hand-hookah method I surmised was unique for smoking opium. They would hold their fist to their mouths and inhale the smoke from the cigarette, which would stick out from between their ring finger and pinky at a 45 degree angle. I was determined to get to the bottom of this moneymaking
scam, so I kept coming back at all the times for prayers (page 18)”””

He formally joins Ahmadiyya.  He was previously sleeping on benches.  Now, he is allowed to sleep in the mosque and to use Ahmadiyya facilities.

He writes to the Khalifa asking to become a missionary.

December 1949
He begins his travel towards Rabwah, Pakistan and is considered an israeli spy.  He eventually arrives in Karachi and reaches Rabwah a few days later, on Dec 24, 1949, as few days before the 1949 Rabwah-Jalsa, the first ever in Rabwah.

After spending some time in Rabwah, most likely in religious classes, on June 4th, Rashid Ahmad travels with the Khalifa on a tour of Quetta, Sindh and Karachi.  He related how the Khalifa could barely walk as a result of gout and had terrible health.  He also tells how the Khalifa was on a Pakistani military destroyer ship.  This was the first time any Khalifa was given this honor.  Apparently, an Ahmadi naval officer arranged for it.  Later on, we would see how Ahmadi officers in the Pakistani military have preferential treatment to Ahmadi’s and the Mirza family.  He also mentions how the Khalifa was always meeting people in terms of his private business endeavors.

September 1950
Rabwah was flooded out.  Instead of returning to Rabwah, the Khalifa and his family went to Lahore and stayed there for a few weeks.

October 1950
After 4 months on the road and living with the Khalifa, Rashid Ahmad and the Khalifa finally returned to Rabwah.

On Oct. 25th, 1950
Rashid Ahmad failed his arabic exam at Jamia.  In fact, almost all Ahmadi missionaries from abroad were never taught proper arabic, and the pakistani’s barely know it as well.

November 1950
After about 10-12 months in Rabwah, the Khalifa marries Rashid Ahmad to Sara Qudsia (she died in 2003 in rabwah), the daughter of an Ahmadi murrabi-teachers, Muhammad Ibrahim Khalil.  They married on November 14, 1950.  The Khalifa came to the wedding ceremony on crutches, he seems to have been unable to walk in those days.  Rashid Ahmad accompanied the Khalifa almost everywhere that he’s went in this era.  Their first child was born in 1952, the second in 1953 and the third in 1954.  These were all back-to-back pregnancies, no breaks.

November 1952
Rashid Ahmad gets into a dispute with the Khalifa about another missionary of the Ahmadiyya movement.  It is unclear what this is all about.  Nevertheless, the Khalifa stops speaking to Rashid Ahmad, they eventually reconciled.

March–May 1953
This entire section is left blank.  This is unbelievable, since even 2 sons of the Khalifa were arrested and subsequently released.

June 1953
He goes on tour with the Khalifa again, towards Sindh yet again.

January 1954
15th of January 1954, Rashid Ahmad travels to Lahore with the Khalifa.  The Khalifa was being questioned as part of the 1953 riots on Ahmadiyya via the Munir Enquiry.  The Ahmadi women of various jamaat’s asked the Khalifa if they could see the German Ahmadi missionary (Kunze) in training as well as the american, and the Khalifa allowed it.

March 10th, 1954
Rashid Ahmad stood directly behind the Khalifa during prayers.  However, on this day he was absent, since his wife was in delivery of their 3rd child.  A young boy stood in his place and stabbed the Khalifa in the back.  By 2018, the whereabouts of the boy are unknown.

December 1954
He returns to the USA, he arrives into NY with his wife and 3 children, 3 Ahmadi imams meet him and receive him.  The very next day he is sent to St. Louis, his wife and and children stay in NY.  As he finished his studies, he admitted that he barely learned Islam, in fact, he said that most foreign ahmadi missionaries in this era didn’t fully complete their study programs, which means that they failed, but were passed nevertheless.

While in St. Louis, one of the imams (Maulvi Ghulam Yasin) who had received Rashid Ahmad in NY, he was also the uncle of Rashid Ahmad’s wife, he immediately took her back to Pakistan and forbade Rashid Ahmad from communicating with her.  This condition lasted for 12 years.

He secures tax-exemption status for the Ahmadiyya movement, thus eliminating the need to pay property tax.  He also tells how there were lots of Ahmadi’s living in the mission house in St. Louis.

July 1960
He appears in an african-american newspaper as a convert to Islam.  He also demonstrates Wudhu.

He marries again, while still married to the girl in Pakistan.  He married Aziza Ahmad and she is the daughter of two pioneers of Ahmadiyyat in St. Louis, Usman and Amina Khalid, they had 4 children, have four children, Mojahida, Munir, Wadud, and Ghaniyya.  This is an example of an Ahmadi murrabi in the past 60 years participating in a polygamous relationship.  They had their first child in September of 1963.  The rest of the children were born in 67, 69 and 74.

Rashid Ahmad returns to Rabwah, he hadn’t seen his wife and kids for almost 12 years.  He goes to his wife’s house and is immediately asked to leave by another uncle of Rashid Ahmad’s wife.  This uncle tells Rashid Ahmad that he is divorced and has no rights to this woman.  The jamaat then sets up an inquiry into this matter.

His eldest son dies in Pakistan, he was only 17 years old.  Rashid Ahmad was not allowed by Ahmadiyya INC to go to Rabwah for mourning.

Rashid Ahmad was an Ahmadiyya missionary at the Jamaat President for the USA.

He meets with Bhutto in the USA and discusses Ahmadiyya persecution.

Moslem Sunrise, 1975 edition, see page 13
Rashid Ahmad is mentioned as a missionary, as well as Kunze.  Rashid Ahmad seems to be the Nationa Ameer.  He isn’t listed as a current missionary.

After 1976
He seems to have been relieved of all of his duties as a missionary or as a President, he isn’t mentioned in any jamaat publications either.

Rashid Ahmad relates the murder of a young african-american-ahmadi:

“””In 1986 an Ahmadi youth was murdered in Zion, Illinois. His name was Fahim Ahmad and he was the son of an Ahmadi couple, Mr. and Mrs. Hanif and Nafia Ahmad (Laeeqa Ahmad was Fahim’s stepmother). The murderer was a Caucasian man, Joey Isbell, who was harassing young black boys in Shiloh Park. He was shaking the bikes as the boys were riding them and flashing a gun at them. Fahim said that he was not afraid of him nor his gun. The murderer then shot him at point blank range with a .357 caliber gun. Fahim died on the spot. Inna Lillahi wa inna Ilayhi raji‘un. He was 16 years old.”””

The Ahmadiyya Jamaat publishes, ‘Ahmadiyya in America“, Rashid Ahmad is not mentioned as a “currently-working” murrabi, in fact, he is not mentioned at all whatsoever.

The Ahmadiyya Jamaat publishes, “Mosques around the World”.  In this book, only 6 current imams are mentioned as working in the USA, Rashid Ahmad is not mentioned.

1998, he performs Hajj
Rashid Ahmad says:

“””The following seven Ahmadi brethren accompanied me: Al-Haj Nasirullah Ahmad (who is currently the president of the Milwaukee Jama‘ah), Maulana al-Haj Azhar Haneef and his dear father al-Haj Abid Haneef, al-Haj Jalal Nuruddin, al-Haj Mustafa Abdullah, al-Haj Khalid Walid and al- Haj Rafiq Lake. I was the eldest of the group being 76 years old at the time. It is only by the sheer Grace of Allah that I was able to complete the Hajj without any issues.”””

These are quiet years for him, its unclear what he is doing.

He passes away, 90+ years of age.

Kunze is mentioned in 2015, “A History of Conversion to Islam in the United States, Volume 1: White American Muslims Before 1975” Book by Patrick D. Bowen
See pages 302-303, Rashid Ahmad is also mentioned.

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An Ahmadi missionary to America, Maulawi Shukr-Ilahi left Ahmadiyya in the 1970’s

We found information from the book Perseverance about an Ahmadi Murrabi who seems to have quit Ahmadiyya and became a major critic, his name was Maulawi Shukr-Ilahi.  From what we can gather, he was an Ahmadi missionary in 1947, and left Ahmadiyya during the Khilafat of Mirza Nasir Ahmad.

By 1992, ahmadiyya sources had wiped all records of this murrabi
This publication proves that by 1992, Ahmadiyya leadership was slowly deleting all records of this rogue imam.

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An In-depth look at ‘Truth 9’ from the ‘True Islam’ Campaign

Dear readers, this was an excellent posting that I saw on reddit.  I would only like to add the FACT that MGA said that salvation was only through him, as he beefed with the famous Dr. Khan, who was an Ahmadi apostate.  Dr. Khan told MGA that based on 2:62 of the Quran, anyone could achieve salvation, thus, believing in MGA wasn’t absolutely necessary.  Dr. Khan was right, heaven or hell is up to allah, no one else, allah gives exemptions and exceptions as he pleases.  This Dr. Khan saga led to MGA doing takfir on the whole world, MGA wrote in a private letter that Dr. Khan was an apostate, and that all Muslims had to follow MGA for salvation.  Notice how Ahmadi’s don’t quote MGA on this verse.  Ahmadi’s don’t follow MGA, they follow whomever their current Khalifa is.  In the case of 2;62, the 2nd Khalifa agrees with MGA in that all people must believe in ALL prophets for salvation.

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The essay

The True Islam campaign (TIC) is a project by the Ahmadiyya Muslim Jama’at USA that aims to correct some of the most common misconceptions about Islam , as well as educate Muslims, non-Muslims and Americans of other faiths about the correct meaning of Islam. Let’s have a closer look at ‘Truth 9’ which claims that “True Islam is a religion that recognizes no religion can monopolize salvation”

The basic claim is clear: Islam does not claim to have a monopoly on salvation. Following other belief systems may qualify you for it as well. It sounds like a very modern, tolerant and inclusive way to look at religion.

I know that the Ahmadiyya Muslim Jama’at (AMJ) disagrees with the mainstream islamic position regarding eternal punishment. I don’t believe that the Ahmadiyya position holds up to critical examination and it an interesting conversation for another day but not what I will focus on here. The questions for today are the following:

(i) Do the verses the TIC present in support of their claim in ‘Truth 9’ actually say what the TIC they claims?

(ii) Does the context of the source Qur’anic verses actually support the interpretation that the TIC is making?

(iii) Is the interpretation, proposed by the TIC actually in accordance with their own literature?

1) The claims of ‘Truth 9’


“True Islam recognizes that no one religion holds a monopoly over salvation. The Holy Quran clearly supports this belief as it declares, “Surely, those who believe and the Jews and the Christians and the Sabians—whichever party from among these truly believes in God and the Last Day and does good deeds shall have their reward with their Lord, and no fear shall come upon them, nor shall they grieve” (2:63).

This verse demonstrates that it is not just Muslims who will receive the rewards of their good deeds. Jews, and Christians, and Sabians—those who are of non-Abrahamic religions—will all be rewarded for their good deeds and their faith. Indeed, it is impossible for Muslims to declare a monopoly on salvation when the Holy Quran clearly states that those of other religions who do good deeds will have no fear.” [1]

The claim, as highlighted by me, is clear. The Qur’an is saying that to gain salvation being a Muslim (i.e. a believer in Islam) is not a necessary condition. Apparently salvation is apparently available through other belief systems as well.


“The Holy Quran is likewise clear that God’s grace and mercy are His most powerful attributes: “God replied, I will inflict My punishment on whom I will; but My mercy encompasses all things” (7:157). ThereforeTrue Islam recognize that ultimately, God’s mercy will encompass all human beings, regardless of their faith. Indeed, True Islam teaches that if mercy were not one of the attributes of God, no one would be delivered.” [1]

Clearly, the TIC is claiming that this verse is applies to All humans, including Atheists and apostates like me.

2) A closer look at the context of 7:157

2.1 Here are the complete verses 7:157-158:

7:157 “And ordain for us good in this world, as well as in the next; we have turned to Thee with repentance.’ ALLAH replied, `I will inflict MY punishment on whom I will; but MY mercy encompasses all things; so I will ordain it for those who act righteously and pay the Zakaat and those who believe in Our Signs.”

7:158 “Those who follow the Messenger, the Prophet, the Ummi whom they find mentioned in the Torah and the Gospel which are with them. He enjoins on them good and forbids them evil and makes lawful for them the good things and forbids them the bad things and remove from them their burdens and shackles that were upon them. So those who shall believe in him and honour and support him and help him and follow the light that has been sent down with him – these shall prosper.’ “

Given the content and context 7:157, the TIC’s choice of what to include in their quotation looks very odd. They have clearly left out important context for the half sentence they did quote. The part they quoted is a direct reply by Allah to the repentance in the sentence preceding it. That is crucial context. When left out, it changes the meaning of the verse. The verse is clearly talking about believers, people who pay zakat and who follow and honour Muhammad. In other words ‘Muslims’. It makes no sense whatsoever to claim that it includes all human beings, including disbelievers like me.

2.2. But… but it says, “MY mercy encompasses ALL things”?

Some Ahmadi apologists claim that since the portion of the verse quoted by the TIC uses the word ‘all’, they are then justified to expand the scope of the salvation offered as a promise to all humans. I don’t see any justification for making that leap.

The context of the verse is about Moses bringing back the tablets and his people worshiping a golden calf: 7:149 “And the people of Moses made, in his absence, out of their ornaments, a calf. …”

If you read that verse in context, it is clear that the point of the chapter is to emphasize the need for repentance and in God’s capacity to accept it:

7:154 “But those who do evil deeds and repented after that and believed, surely, thy Lord is thereafter is Most Forgiving, Merciful.”

7:156 “.… Thou art our Protector; forgive us then and have mercy upon us and Thou art the Best of those who forgive”

7:157 “And ordain for us good in this world, as well as in the next; we have turned to Thee with repentance. …’

So, what this part is actually talking about is God’s response to that repentance. God is willing to forgive term ‘all things’ even if the sin committed is as severe as shirk. The ‘all’ is referring to God’s mercy being able to forgive all sins. This forgiveness, however, is contingent on that repentance. It does’s not provide the blank check of eventual salvation to all human beings, including non-believers.

2.3. What about bismillah?

Another line of defense I have come across in debates about this is that the word used in 7:157 is رَحْمَتِي (rahmati) has the same triliteral root as words used in bismillah (“In the name of God, the Most Gracious, the Most Merciful”.) The claim is that rahman and rahim there stand for ‘mercy comprehending the entire universe’ and ‘a mercy limited in its scope but repeatedly shown’. This meaning is apparently also being repeated in verse 7:157. Since the mercy granted by the first of those words in bismillah encompasses everyone including non-believers, they feel justified to expand the scope of the mercy granted in the verse to them as well.

The problem with that line of reasoning is that you have to ignore the rest of the verse and the context of the entire chapter. You have to ignore the emphasis on repentance and and and the turning away from the sins. Which once met, can cover any past transgressions. The verses clearly attach conditions to it which once met can cover any past transgression. Basing the interpretation just on the deconstruction of one word alone is to rip the word mercy out of its clear context.

The mistake made by the TIC is in their overruling a specific claim with a more general claim. Here a (simple) example to illustrate the point:

(a) everyone is allowed to enter my house

(b) only my friends are allowed to enter my room

There is no contradiction between those statements. (a) is a general rule (b) is me introducing an additional condition limiting the scope of (a) for a specific subset of (a). Ahmadi Muslim apologists for the TIC are basically arguing like this:

(1) statement (a) allows everyone to enter my house.

(2) my room is part of the house

\ Therefore everyone is allowed to enter my room.

To do this, is to ignore my modification of rule (a) with with rule (b). In my room the general rule of ‘everyone’ does not apply, even if ‘my house’ in a general sense would theoretically also encompass my room.

Bringing it back to the verse 7:157, it is simply not relevant what the scope of the word mercy is in bismillah. Or if according to it even atheists can enjoy some general blessings given by gods mercy. The real question is does that interpretation of mercy apply to salvation as laid out in this verse? The answer is a clear no. The mercy in verse 7:157 is a response, which has to be preceded by the condition of true repentance and has to be followed up with works and belief. Ignoring that context is turning the meaning of the verse on its head.

3) A closer look at the context of 2:63

Here is what Mirza Bashiruddin Mmahmood Aahmad (the 2nd Khalifa of the Ahmadiyya Muslim Community) writes in his 5 Volume Commentary, p.127 -128 [2] about this verse:

“The verse is important, and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and Last Day and does good deeds will be saved. Nothing could be further from the truth.

The Quran emphatically declares in a number of verses that belief in the Holy prophet and his revelation is essential. Says god: Surly those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers and say ‘We believe in some and disbelieve in others,’ and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for disbelievers an humiliating punishment (4:151, 512). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their prayers (6:32).

From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God. And (2) belief in the Hereafter includes Belief in God’s revelation as well. Elsewhere the Quran says, Surley the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86).

This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confides itself to a mention of belief in God and the last days, not because belief in the Holy prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.”

I have not much to add to that other than that I agree with the Ahmadi Khalifa’s interpretation here. It completely and unambiguously debunks the claim made by the ‘True Islam Campaign’ in ‘Truth 9’.

4) Summary / TL; DR

The TIC claims in Point 9 that “True Islam rejects any type of a monopoly on salvation”.

They claim that the verse 7:157 would suggest eventual salvation for all humans. But as I have shown it is a classic case of contextomy. They are ripping part of the verse out its context and the narrative its embedded in. The TIC’s interpretation leaves out the conditions for salvation which the verse itself establishes.

The TIC also claims that verse 2:63 makes it

“impossible for Muslims to declare a monopoly on salvation”

But their own Khalifa, the late Mirza Bashiruddin Mahmood Ahmad, has already debunked that interpretation:

“Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. (…) Nothing could be further from the truth.”

Both of the aforementioned statements cannot be true at the same time. Either the interpretation the TIC gives “is entirely baseless and is born of utter ignorance of the real Quranic teachings.” Or the interpretation as given by the 2nd Khalifa of the Ahmadiyya Muslim Community is not “True Islam” according to present-day Ahmadi Muslims.

5) Final thoughts

In this post I have shown that:

  1. The verses presented by the True Islam campaign do not support their claims.

(ii) The content and context of the relevant verses negates the interpretation the True Islam campaign has is put forward.

(iii) The those interpretations promoted by the True Islam campaign have beenare called out and already debunked in the True Islam campaigners own Jama’at literature, by their second khalifa, no less.

Even if someone believes in a finite hell and maintains that the overall point the TIC tried to make can still be true, I do believe that it is worth thinking about the validity of the lines of reasonings proffered bys the TIC, and whether they are valid.

If I hold a belief, I don’t have to accept every argument that someone makes in support of it. The credibly of each arguments has to be assessed independently of my belief in the validity of the conclusion. To do otherwise is to feed one’s own confirmation bias. It would be working backwards from a desired conclusion instead of making an actual argument for the position I am proposing. One can make a bad arguments for valid statements.

I would encourage my brothers and sisters within the Ahmadiyya Muslim Ccommunity to look with neutral eyes upon the arguments presented. I would even argue that it is more important that the people who hold a belief try to ensure that the arguments that are being put forward are sound, well supported and and that they call out those conclusions which are poorly argued.

6) References



* Unless stated otherwise I am using the English Translation of the Quran by Maulawi Sher Ali from and ‘the ‘Ahmadiyya Islamic numbering scheme for’ of Qur’anic verses.

** Format changes, like emboldening certain words, in quotes have been added by me.


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