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The Furqan Force

In June of 1948, the Ahmadiyya Movement was given the opportunity to have a separate army regiment.  It was called the Furqan Force and was formed in June of 1948.  At the same time, the Ahmadiyya Khalifa was negotiating a steal of a deal for the rights to a piece of land now called Rabwah.  In those days the Ahmadiyya Movement had lots of political power and was using it to spread its tentacles in the newly formed Pakistan.  The unit fought for Pakistan against India in the First Kashmir War.

Bashir Ahmad Rafiq tells us
“””In 1948 when I was a Matriculation student in Chiniot, the Headmaster once directed all students in the 9th and the 10th classes to assemble in the hall. He said that Hadhrat Syed Wali ul Allah Shah, a high-ranking office bearer of the Jamaat, would address us. His address was indeed full of fervor and enthusiasm. He explained in detail the importance of Jihad and said that at the request of the Pakistan Government the Jamaat Ahmadiyya had established a voluntary Battalion to serve at the Kashmir Front. He said that Hadhrat Mirza Nasir Ahmad had been appointed as the Commander. Further, he said that it was Hadhrat Khalifa tul Masih II’s wish that some students from the High School should volunteer and join the force.”””

Who is Bashir Ahmad Rafiq? 
He is a famous Ahmadi imam.  He worked out of the UK mostly and is famous in Ahmadiyya history.  He wrote many books and even left behind a blog and website.  When he was 14 years old, he volunteered and fought with the Furqan Force in Kashmir.  He writes about getting training in grenades and rifles.  He says that he heard speeches everyday about Jihad and its importance.

Bashir Ahmad Rafiq did 3 months in the trenches of Kashmir
He describes his story as grueling experience wherein he lived in a full war zone.  Due to the absence of cleanliness and sanitation, boils and pimples appeared all over his body, he was relieved of his duties and was sent for medical review.  3 months later, he was discharged from the Furqan Force, he then resumed his schooling.

The Khalifa appoints his son, Mirza Mubarak Ahmad as in-charge of this Ahmadi platoon
Under the command of Mirza Mubarak Ahmad, a platoon of 45 Ahmadi’s, eventually moved to MirajKay to fight on the Jammu front.  A newspaper, the “Lahore” seems to have requested the Khalifa, it needs to be further investigated.  An organizing committee under Mirza Nasir Ahmad, he then recruited Ahmadis to join.  By June of 1948, the Furqan Force was ready for training.  A retired British-India-era Ahmadi colonel, Sardar Muhammad Hayat Qaisarani took charge of the batallion and was stationed at Sarai Alamgir near Jhelum.  Mirza Mubarak Ahmad was the commander.  The Furqan Forced camped near Zubair and the commanding officer was called “Alam Kabob”, (a name revealed to MGA for the future Musleh Maud).  Other Ahmadi’s officers from the old British India were Major Waqi-uz-Zaman, Major Hameed Ahmad Kaleem, Major Abdul Hamid, Major Abdullah Mahar and Captain Naimatullah Sharif. (See “Ahmadiyya, British-Jewish Connections”, pages 290-292).

9 Ahmadi’s were killed during the Kashmir War
See the Weekly, “Lahore”, Lahore 31 March, 1975, also Tarikh-i-Ahmadyat, vol. 6, P. 267

While the war was going on, the Khalifa was making moves behind the scenes
The Khalifa seems to have been giving orders from Lahore, since he hadn’t moved to Rabwah yet.

The Khalifa authorizes Violent Jihad

MGA abrogated Jihad, but his sons re-authorized it
Ahmadi’s aren’t made to follow MGA, they follow their current Khalifa.  This is yet another point of contention.  After 1900, MGA abrogated Jihad (see Nuzhat Haneef), and Jihad of any kind of sword or martial Jihad, it was all banned, the only thing that remained was spiritual Jihad.  After this era, 1900-1902, MGA and his team never clarified this position.

A quote from Arbaeen, wherein MGA abrogates jihad in 1900
[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 Mauood the command for jihaad was entirely abolished. [RK, v. 17, p. 443; marginal note; Arbaeen Number 4]


Links and Related Essays

  1.  Report of the Court of Inquiry constituted under Punjab act II of 1954 to enquire into the Punjab disturbances of 1953. Printed by the Superintendent, Govt. Printing, Punjab. 1954. Retrieved 4 April2012.
  2. Jump up^ Bashīr Aḥmad (1994). The Ahmadiyya Movement: British-Jewish connections. Islamic Study Forum. Retrieved 4 April 2012.
  3. Jump up^ Simon Ross Valentine (23 September 2008). Islam and the Ahmadiyya jamaʻat: history, belief, practice. Columbia University Press. pp. 204–. ISBN 978-0-231-70094-8. Retrieved 4 April 2012.
  4. Jump up^ Sir Muhammad Zafrulla Khan (1978). Ahmadiyyat: the renaissance of Islam. Tabshir Publications. Retrieved 4 April 2012.

The Furqan Force from the “Ahmadiyya, British-Jewish Connections” (1994) by Bashir Ahmad

This is a copy and paste job from this book, pages 290–292.


The Data

In June, 1948 Mirza Mahmud set up Furqan Battalion to axe his grind in Kashmir affairs. In a special session of Majlis-i-Shoora, he announced that he had been persuaded by some military officers to send at least a platoon on Jammu front to take part in Kashmir war. Under the command of Mirza Mubarak Ahmad, a platoon of 45 Ahmadis, after receiving instructions from M.M.Ahmad, then Deputy Commissioner Sialkot, moved to MirajKay to fight on the Jammu front. The Government of Pakistan, claims an Ahmadi weekly paper Lahore, itself requested Mirza Mahmud to send a Battalion on Kashmir front. An Organizing Committee under Mirza Nasir Ahmad (Fatehuddin) was set up which recruited Ahmadi volunteers and by June 1948 the Furqan Battalion, under the command of Col. (Retd.) Sardar Muhammad Hayat Qasarani was formed which stationed at Sarai Alamgir near Jhelum. After Qaisarani, Mirza Mubarak Ahmad became its commander. The Furqan camp was named Zubir and the commanding officer was called ‘Alam Kabab’, (a name revealed to Mirza Ghulam Ahmad for the future Muslih Maud, Mirza Mahmud claimed that ‘office’ in 1944). Besides Col. Qaisarani, Maj. Waqi-uz-Zaman (Second in Command), Major Hameed Ahmad Kaleem, Major Abdul Hamid, Major Abdullah Mahar and Cap. Naimatullah Sharif occupied important positions in the Battalion.

The Battalion advanced from Baghsar front to the Valley of Saadabad on 10 July 1948 and occupied a portion of it about miles wide and 5 miles long when the cease-fire took place. Nine Ahmadis were killed during Kashmir war.74 As the war was going on, Mirza Mahmud summoned some influential Ahmadis to Lahore to start a movement inside the Valley. Khalifa Abdul Manan, the son of Khalifa and an engineer by profession, was called to Lahore and advised to contact some one in the Valley to help in the execution of the Ahmadi plan. He states:

He (Mirza) then said: ‘I want reliable person from the Valley who should be available for operation on the fighting line to’… ‘I (Mannan) at once said: yes, Your Holiness! I have one in mind, but he is presently in Srinagar “Can he come”? He inquired and I said ‘yes’, “but I have no means to communicate with him.” ‘You write him and give me the letter.’ I wrote, the message reached him in Srinagar, he left in disguise immediately. He was under orders of arrest from the Emergency Administration. He reached Lahore within a few days, presented himself at Rattan Bagh and started the assigned work and continued to work for years and year.” 75

Furqan Force concentrated its activities mostly in the Saadabad Valley Sector. It was a spy rather than a fighting force. The leaders of the Muslim Conference expressed their apprehensions on the Ahmadi involvement in Kashmir affairs. Sardar Aftab Ahmad, General Secretary, Muslim Conference, condemned the Ahmadi role in Kashmir war and held them responsible for spying and playing an Imperialist inspired game.76

Mirza Mahmud, in his address dated 27 December 1950 states:

‘Sardar Aftab Ahmad, General Secretary Muslim Conference Kashmir, has alleged that Ahmadis had sent the Furqan Force to fight in Kashmir as a part of a conspiracy. They leaked secret reports to the Indian Army. On the basis of their reports the enemy war planes bombarded Pakistan’s strategic positions. All the leading newspapers of the Punjab carried his statement. We made a complaint to the Government stating ‘Why did Government allow us to remain in Kashmir for two years’? The Government asked Sardar Aftab to retract and the Ministry of Kashmir prepared a draft statement and sent it to Karachi to contradict his earlier statement. But Sardar Aftab’s statement appeared in distorted form only in least circulated daily Tamir, Rawalpindi. After sometimes in November 1950 Sardar Aftab repeated the same allegations on the arrival of Sir Owen Dixon mission in Pakistan as mediator on Kashmir question although the volunteer forces had been withdrawn from Kashmir by that time.’77

The Furqan Battalion was disbanded on 17 June 1950. Brig K.M.Sheikh of Pak Army read out the message of Gen Gracey, C-in-C of the Battalion to the Furqan Force in a ceremony held for that special purpose:

Gracey paid a glowing tribute to Furqan Battalion in his message dated 17 June 1950. The text of the message to the Battalion from the notorious General Sir Douglas Gracey, K.C.I.C.B.E., M.C., Commander in Chief (Furqan Battalion) is given below:

“Your offer to provide a volunteer force in the fight for liberation of Kashmir in June, 1948 was gratefully accepted, and the Furqan Bn came into being. After a short period of training during the summer of 1948, you were soon ready to take your place in the field. In September 1948 you were placed under Commander MALF. Your Bn was composed entirely of volunteers who came from all walks of life, young peasants, students, teachers, men in business, they were all imbued with the spirit of service for Pakistan; you accepted no renumeration, and no publicity for the self sacrifice for which you all volunteered. Yours was a noble cause.You impressed us all with your keenness to learn, and the enthusiasm you brought with you. You and your officers soon got over many difficulties that face a young unit.In Kashmir you were allotted an important sector, and very soon you justified the reliance placed on you and you nobly acquitted yourself in battle against heavy enemy ground and air attacks, with not losing a single inch of ground.

Your conduct both individual and collective and your discipline have been of a very high order.

As your mission is over and your Bn is under orders to disband. I wish to thank every one of you for the services you have rendered to your country. Khuda Hafiz.” 78

74 Weekly Lahore, Lahore 31 March, 1975 Also Tarikh-i-Ahmadiyyat, Vol VI, P.267]

75 Khalifa Abdul Mannan, Kashmir Story, Lahore 1970 P. 120
76 Shamsul-ulema Mufti Atique Ullah Shah Mufti-I-Azam Poonch, Azad Kashmir Mein Kay Hath Kanday, Supplement the Sadiq Azad Kashmir, 5 January, 1951 P.16
77 Mirza Mahmud Ahmad’s Address dated 27 December, 1950 Publicity Department, Rabwah
78 Tarikh-i-Ahmadiyyat, Vol. VI, P.675

Links and Related Essays

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“Are Ahmadi’s Muslims?” by Mirza Nasir Ahmad (May 4th, 1973, a Friday Sermon)

In April of 1973, Azad Kashmir, which is an independent country of its own, with Pakistani support, declared Ahmadi’s as non-Muslims and banned their literature.  In 2018, this seems to have become official.  Ghulam Nabi Gilkar, the first president of Azad Kashmir seems to have either been an Ahmadi, or was sympathetic to Ahmadiyya.  The famous Furqan Force was also listed as having battles in Azad Kashmir in 1948.

The book
Are Ahmadis Muslims Pronouncement of The Head of Ahmadiyya Movement

Brief commentary on this book
The Khalifa claims that the Pakistani press is lying and that Ahmadi’s weren’t declared as non-Muslims.  The Khalifa urged Ahmadi’s to never register as Non-Muslims in Azad Kashmir, even though the law had passed as such.  The Khalifa even claimed that there were 10 million Ahmadi’s in the whole world, with 4 million in Pakistan, however, as events would prove, this was a total lie.  By 1989, the 4th Khalifa was still erroneously claiming 10 million Ahmadi’s.  The Khalifa also admits that many Ahmadi’s were helping the People’s Party and Bhutto get elected in 1970-71.

Links and Related Essays

Also see this essay:


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Who is Qazi Muhammad Zahuruddin Akmal? (1881–1967)

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 born on March 25, 1881 in Goleki, Pakistan, he was the son of an Maulana Imam ud Din (it is unclear whether he was an Ahmadi or not.  He went to a mission-school in Gujrat, Pakistan for his schooling starting in 1895, by 1897, he matriculated, he then traveled to Qadian and signed the bait form.  He grew up to be 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, he wrote a few books while at Qadian, “Tasdiq ul Maseeh”, “Zahoor Ul Maseeh”, “Zahoor Ul Mahdi”, “Miyar ul Sadiqeen”, “Shahadutal Furqan” and many others.  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.


1895 to 1906
It seems that he matriculated and then wrote many essays in support of Ahmadiyya in various newspapers of British India.  He wrote many novels also, he seems to have been a novelist.  Ahmadiyya sources tell us that whatever people wanted him to write about, he would do it.  By 1904, he had written 4 novels in total,


–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.”

Scan work of Al-Badr

PDF of Al-Badr, Oct. 25, 1906
Albadr 25 Oct 1906[1947]

(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 Tashhidhul Adhhan magazine (See “Truth About the Split”, 2007 online english edition).  He also began helping Mirza Basheer ud Din Mahmud Ahmad in editing the Al-Fazl.

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 in Bahishti Maqbara, his funeral prayers were led by the 3rd Khalifa.

Links and Related Essays

Pakistan National Assembly Proceedings of 1974 against Ahmadis

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“Haqiqatul-Wahi” (1907) in english as “The Philosophy of Divine Revelation” is in english for the first time ever

Dear readers, for the time ever, the Ahmadiyya movement has fully translated MGA’s most voluminous book into english.  We are currently reading it and preparing an academic styled review.  We are sure that the Ahmadiyya editing team has already went through this book and purposely mis-translated the controversial portions of this book.  The book should be called “Reality of Revelations”, however, Ahmadiyya editors are being told what to write and how.  We found an error between Muhammad Ali’s translation and the new one.  Enjoy!

We already found something
In 1915, as the Lahori-Ahmadi’s had already split with the Qadianis.  Muhammad Ali was busy refuting the Qadiani doctrines in terms of the prophethood of MGA, Takfir and the verse of Ismuhu Ahmad.  Muhammad Ali’s most compelling argument was that MGA had written in 1907, in the supplement to Haqiqatul Wahy as follows:

Supplement, Istifta, p. 64

“Prophethood has admittedly been terminated with the advent of our Holy Prophet, peace and blessings of Allah be upon him. There is now neither any book besides the Quran, the best of the Scriptures nor any Shari’ah other than Shari’ah of Muhammad. The Holy Prophet, who is the best of all creation, has given me the name ‘prophet’ which is a reflection of countless blessings earned by obeying him faithfully. I see no virtue of my own. I owe accomplishments to this holy soul. My prophethood in the divine lingo means only abundance of communion and communication. Let the curse of Allah be upon him who aspires anything beyond this and arrogates or pulls his neck away from the yoke of obedience to this Holy Prophet. Our Messenger (peace and blessings of Allah be upon him), is undoubtedly the Khatam al-Anbiya and with him has terminated the chain of the messengers; so no one can now claim perfect prophethood after our Messenger, the Chosen one. Nothing is now left after him except abundance of communion and communication and even that cannot be received without obedience to the Holy Prophet, who is the best of mankind. I declare it on solemn affirmation that I have attained this status only by following the beams of light radiated from his prophethood, and that I have been called a prophet by God only metaphorically and not by way of reality.”

This supplement was in Arabic only
I would have to guess that Ahsan Amrohi wrote this supplement, since Maulvi Abdul Kareem was already dead, Nooruddin probably helped.  To date, we have not checked the arabic on this sentence.  We are working on that.

The new translation–2018
….prophethood came to an end after our Holy Prophet, may peace and blessings of Allah be upon him, and there is no Book after al-Furqan [the Discrimination; i.e. the Holy Quran] which is superior to all earlier Scriptures, neither is there any new shariah after the Muhammadan Shariah.  

However, the Best of Mankind declared me to be a Prophet, and this is a matter of being his reflection due to the blessings of complete submission. And I find no excellence within me; all that I have obtained is through his holy soul. By calling me a Prophet, Allah means only [that I receive] abundant revelations and converse [with God]. May the curse of Allah be upon the one who aspires to anything beyond that, or considers his own person as something special, or frees his neck from the yoke [i.e. complete submission] of the prophethood [of the Holy Prophet sa].

Surely, our Messenger is Khatamun-Nabiyyin [the Seal of the Prophets] and the chain of
Messengers has ended with him. Therefore, no one has the right to claim prophethood after our
Messenger, the Chosen One, in an independent manner, and nothing has remained after him except dialogue [with Allah] in abundance. Even this is conditional upon following [the Holy Prophet sa] and is not granted unless one is a true follower of the Best of Creation. I swear by God that I have been blessed with this spiritual station only by following the radiant rays of the light of the Chosen Prophet sa. I have been granted the name ‘Prophet’ by Allah, not in its original sense [of being raised independently], but as a subordinate Prophet.

Either Muhammad Ali lied or the Qadiani editors?
I can’t figure out who is lying here.  At least not yet.  If you notice, they took out the word metaphor and totally replaced it with “original sense” and they removed, “not by way of reality” and wrote: but as a subordinate Prophet”Something is wrong here, how could there such a difference in translations?

Related Essays and Links

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Who is Mirza Muzzafar Ahmad?


Mirza Muzzafar Ahmad was a famous grandson of Mirza Ghulam Ahmad through Mirza Basheer-ud-Din Mahmud Ahmad and the daughter of Noorudin, Amtul Hai.  He was born on 28 February 1913 and died on 23 July 2002 in Maryland. He was affectionately known as MM Ahmad, he was the former executive director and Vice President of the World Bank.  He married his first cousin, Amatul Qayyum (year unknown), they had no children, however, they seem to have adopted a nephew (Zahid Ahmad) and a daughter-in-law Tazeen Ahmad and two grand children, Muhammad and Marium.

Mirza Muzzafar Ahmad was given special treatment because he was an Ahmadi

As we know, the British loved working with Ahmadi’s and giving them key positions of trust.  They seem to have hired Mirza Muzzafar Ahmad as a civil servant in the highly prestigious Indian Civil Service in 1939.  Later, he went to Islamabad, Pakistan’s capital, where he served in a number of senior positions, including secretary of commerce, secretary of finance, and deputy chairman of the Planning Commission.

He moved to Lahore during partition and was hired by the government of Pakistan as secretary of finance in the Punjab.

At this juncture in his career, MM was arguably the most powerful civil servant in Pakistan, with supervisory authority over all three ministries. M M Ahmad’s contribution to the process of economic development was recognized by President Ayub Khan in a presidential address in 1967, celebrating 20 years of an independent Pakistan. When General Yahya Khan deposed President Ayub Khan and placed Pakistan under martial law, M M Ahmad was appointed adviser to the new president and given the rank of a federal minister. During M M Ahmad’s service, Pakistan underwent rapid industrialization and growth. This received acknowledgment both within Pakistan and amongst the international development community. MM’s success was attributable to his ability to assemble a highly capable team of economists, planners and engineers such as the late Dr Mahbub ul Haq, Sartaj Aziz and many others.

1971–he is almost murdered
On 9-15-1971, Muhammad Aslam Qureshi, who was an employee in the Capital Development Authority, he attacked MM Ahmad in an elevator with a knife.  The attack was unsuccessful and MM Ahmad was safe.  The president of Pakistan was out of the country and the Al-Furqan Magazine of rabwah reported that MM Ahmad, who was the acting president of Pakistan has been attacked (see Al-Furqan, 9-15-1971). 

He moves to America permanently, settling in Potomac, Maryland and thus driving and controlling the USA Jamaat.

He retires from the World Bank and works exclusively for Ahmadiyya.

It is found out that Mirza Muzzafar Ahmad helped the Ahmadiyya Jamaat store money illegally in Panama. and

He worked tirelessly for Ahmadiyya causes
He was known to challenge Ahmadi’s as follows:

“What have I done for my community today?”


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The truth about Lecture Lahore by Mirza Ghulam Ahmad

Dear readers, MGA never led a Khutbah Juma, he never led salaat after 1888 (and even before, only for old women and little kids possibly), he never did any public speeches either.  Ahmadiyya INC turned the lectures of Maulvi Abdul Karim in different cities into books wherein they give MGA credit for giving speeches and etc.  However, its a total lie.  In today’s expose’, we are highlighting Lecture Lahore.

Per the earliest Ahmadiyya sources, MGA gave this speech
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”.  There are 2 other essays from this edition of the ROR that are combined to create Lecture Lahore.

When did they finally admit that Maulvi Abdul Karim gave the lecture?
In 1967, after the death of Mirza Basheer-uddin Mahmud Ahmad, an old book of his was republished.  In this book, he writes that the entire speech was published and circulated among the people of Lahore and that Maulvi Abdul Kareem gave the speech, not MGA.

The British military was there also, giving MGA protection
MGA seems to have always moved around British-India with the full support of the British military.  Even in 1891, MGA narrowly escaped the crowds of Muslims who wanted to kill him, only because of British support.

In 2008, it was named Lecture Lahore
It was Mirza Masroor Ahmad who decided to turn these speeches by Maulvi Abdul Karim into the book called Lecture Lahore.

Related Essays

The Lahori-Ahmadi’s also created Lecture Lahore as a book
In a very interesting twist, the Lahori-Ahmadi’s seem to have also followed the Qadiani’s and created this book.  See here:
They also write as follows:

This discourse was delivered by Hazrat Mirza Ghulam Ahmad, the chief of Qadian, on 3 September 1904 at Lahore and was published by the Anjuman Furqania Lahore through Mian Maraj-ud-Din Omar, General Contractor and Secretary of the Anjuman, and Sheikh Nur Muhammad Munshi Alam, Proprietor of Hamdam-e-Sehat Lahore, for the benefit of the general public at its Rafah-e-Am Steam Press Lahore.

Today, 27 August 1904, I read in the daily Paisa Akhbar that a certain Hakim Mirza Mahmood Irani, who is residing in Lahore, is also a follower of a person who is said to have claims to messiahship as well, and Hakim Sahib desires to contest with me in that context. I regret that due to my overwhelming engagements, I cannot accede to his request because tomorrow, Saturday, is the public gathering which had been previously arranged, and on Sunday I have to proceed to Gurdaspur in connection with a court case, and my appearance in the court is a must. I have been in Lahore for the last twelve days. During this time, no such request was made to me, and now that I have to leave and I have not a minute to spare, I am confronted with this untimely request. I do not understand what is the intention and objective of making this untimely approach, but I have a suggestion which could be helpful to arrive at a positive decision.

Tomorrow, 3 September, I have to read my paper at the general gathering, and this paper will be published in the Paisa Akhbar as well. I request Hakim Sahib to publish his discourse countering my points in the said daily, and the public would thereby decide for themselves after reading both articles which of the two has better arguments favouring the truth and the right path and which of the articles is devoid of truth. I think this course would also be safe and conducive to public safety and general peace because it would not be prone to raise public commotion which has become a possibility nowadays in religious debates. I believe this suggestion should be acceptable, because in my discourse no direct reference would be made to Hakim Sahib and the discourse would be clear from any ill-feelings which sometime creep up due to such debates.

Mirza Ghulam Ahmad Qadiani

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Justice Munir always favored Ahmadi’s

Justice Munir is an important person in Ahmadiyya related news.  He presided over the 1954 Ahmadiyya riots inquiry.  However, before that he worked with Zafrullah Khan in 1947 in terms of the Punjab Boundary Commission.  In fact, years later, he lamented how Zafrullah Khan and the Ahmad’s chose to be considered non-Muslim during this boundary discussion and thus caused the Gurdaspur district to go to India, since Muslim’s weren’t in majority.  Nonetheless, the story that we are presenting today is in terms of the first African-American Ahmadi imam and his reminisces from the 1954 court case, since he accompanied the Khalifa to court.  As you can see by the explanation in the below, the Khalifa and Justice Munir were fast friends, and he didn’t allow anyone to ask the Khalifa any tough questions.

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Rashid Ahmad’s book
See page 113

JANUARY 14, 1954
I was told that Hazrat Sahib was going to Lahore to appear before the Pakistani Court of Inquiry. On the 15th of January 1954 I went to Lahore by bus with students of the Jami‘at-ul-Mubashirin. Hazrat Sahibra appeared at the Court at 1:30 in the afternoon. Hazrat Sahibra came a few minutes late to the Court. The lawyers were very excited because the judges would have to wait for Hazrat Sahibra, but by the Grace of God there were no troubles.

The Chief Justice Munir showed a great deal of respect to Huzoorra, and also spoke to the lawyers that they should ask good questions or that he would close this case because it was not the object of this court to propagate anyone’s religion, and the questions that the lawyers were asking were not good questions with the intentions of finding out who started the disturbances.

One of the lawyers said, “Your lordship, you don’t want us to
give Mirza sahib any troubles.”

The Chief Justice said, “Then it means that you only want to give Mirza sahib troubles, but that is not the object of the Court. The object is to find out who started these disturbances.”

The Court lasted for three days, with Hazrat Sahibra on the last day.

The Chief Justice said that we had planned to let this case go up to 12 o’clock, but we see that these lawyers are only asking questions so as to propagate their own sect. For this reason we will close this case. Then he told Hazrat Sahibra that you may go.

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“The utter extinction of Jihad” (1902) by Mirza Ghulam Ahmad

MGA denied all types of offensive and violent Jihad, especially against a government that allowed for total religious freedom.  However, Ahmadi’s deny this nowadays, since most Ahmadis’ don’t follow MGA, they follow their Khalifa’s.  In fact, in 1911, Ahmadi’s were calling MGA a law-bearing prophet based on the idea that he abrogated Jihad.  In 1947, the Ahmadiyua Khalifa authorized Violent and offensive Jihad and thus contradicted his fathers’ work.  The Mirza family even wrote that it was OK to kill Ahmadi’s, since Pakistani Ahmadi’s were fighting vs. India and many Ahmadi’s were in the Indian military in 1947, see the Furqan Force.

This essay was published in the ROR of January 1903

Noorudin said that if MGA even claimed law-bearing prophethood, it was OK

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