Search results



The mid-to-late 1930’s were rife with sexual misconduct and excesses at Qadian.  Most of these wild behaviors were conducted by the Khalifa himself, who was above the law just because of his father and grandfather.  Even Hafiz Bashir Ahmad Misri tells us about all the wild sexual misconduct in 1937, it started in 1932.  Fakhur ud Din Multani was murdered as a result of the misconduct of the Khalifa in 1937 also.  Nevertheless, in 1934, Ataullah Shah Bokhari was involved in this famous court case wherein the lifestyle of the Khalifa was exposed.

The PDF version of this book
Judgement on Atta Ulla Bukhari Case Khosla

Taken from this website:

They took it from this book: the Urdu book “Tehreek-Ahmadiyyat” by Bashir Ahmad.

Mr. G.D. Khosla, Session Judge Gurdaspur delivered his memorable judgment in Syed Attaullah
Shah Bokhari’s case on 12 June, 1935. Bukhari’s Defence Council comprised Maulana Mazhar Ali Azhar, Maulana Abdul Karim of Mubahala, Lala Peshawari Mal, Khan Sharif Hussain and Maulana Rehmat Ullah Mahajir. He was convicted under Section 153 A IPC and sentenced to six months rigorous imprisonment by the lower court in respect of a speech he made in Ahrar Conference on 21st October, 1934 at Qadian.

History of Qadianism:
Before examining the charge against the appellant it is necessary to state some facts which have a bearing on the points at issue. About 50 years one Ghulam Ahmad of Qadian announced to the world that he was the Promised Prophet of God Simultaneously with this declaration he assumed the role of the High Priest of Islam and laid the foundations of a new sect, the members of which although they claimed to be Mohammadans professed certain beliefs and doctrines at complete variance with the generally accepted
tenets of the Mohammadans religion. The distinguishing feature of this sect which is variously known as Qadiani, Mirzai or Ahmadi was implicit belief of its members in the prophethood of the founder who was called Mirza. The movement thus started soon took shape and began to grow at a gentle but unmistakably certain pace and began to count among its followers a few thousands believers. There was naturally some opposition and the majority of Mohammadans resented the arrogation of religious supremacy by the Ahmadi founder. Non believers in the new fangled religion vehemently replied the accusation of kafar which was bestowed on them by the Mirza. The Qadianis, however, remained heedless to these foreign criticisms and, secure in the local safety of their home town, flourished as well as they could in the circumstances.

Qadiani Arrogance and Terrorism:
This comparative security of their position gave birth to pride amounting almost to arrogance on the part of the Qadianis. In order to enforce their argument and further their cause they called into play weapons which would ordinarily be termed highly undesirable. They not only intimidated the person who refused to come within their fold with boycott and excommunication and occasionally threats of something worse, but they frequently fortified the process of proselytising by actually carrying out these threats. A volunteer corps was established in Qadiani with the object probably of giving sanction to their decrees.
They even assumed judicial functions and dealt with cases civil and criminal. In civil cases decrees were passed and enforced. In criminal cases punishment was awarded and executed. People were actually turned out of Qadian. This was not all. The Qadianis were actually accused of being responsible for destruction of house property, arson and, it is said, even murder.

Proof of Allegations:
Lest it should appear that the above is merely product of the Ahrar imagination, it is necessary to give a few concrete instances which have been brought on the record of this case.

Cases of Exile from Qadian:
At least two individuals were turned out of Qadian, their town, because they did not fall with the
views of the Mirza. They are Habibur Rehman (D.W. 28) and Ismail. There is on record a letter (Exhibit D.Z. 33) written by the present Mirza himself ordering that Habibur Rehman (D.W. 28) was not allowed to come in Qadian. The letter was admitted by Bashir ud Din Mahmud Ahmad (D.W.37). It is also admitted by (D.W.20) that Ismail was excommunicated and not allowed to enter Qadian. A number of other witnesses have told tales of oppression and tyranny. Bhagat Sing (D.W.49) stated that he was assaulted by the Mirzai. One Shah Gharib was beaten by the Qadianis and when he tried to start a case nobody came forward to give evidence on his behalf. Files of case decided by the Qadiani judges were produced and are on record. The Mirza has admitted that judicial functions are performed in Qadian and that he is the final Court of appeal in such matters. Decrees of Court are enforced and there is one instance of decree for the
sale of a house having been executed. Privately stamped paper is manufactured. Sold and used for petitions to the Mirza. The existence of volunteer corps in Qadian is deposed to by (D.W. 37)

Maulana Abdul Karim of Mobahila’s tale of woe and Murder of Muhammad
Hussain Shahid:
Then we have the most serious case of Abdul Karim whose story is a veritable tale of woe. This
man embraced the Ahmadiya religion and went to Qadian. There however, he became a prey to religious doubt and renounced the Ahmadiya faith. Then his persecution started. He began to edit a paper call “Mubahila” which aimed at criticising the cult of Ahmadiya community. The Mirza, in a speech reported in (Exhibit D.Z. 39) prophecised and compassed the death of the publishers of the “Mubahila”. The speech made reference to the people who were ready to kill for the sake of their religion. A murderous attack was made on Abdul Karim soon after this but he escaped. One Mohammad Hussain who identified himself with the cause of Abdul Karim and stood surety for him in a criminal case against Abdul Karim was in fact attacked and murdered. The murderer was tried and sentenced to death.

Murderer honoured:
The death sentence was in fact carried out and after his execution the dead body was brought to Qadian and buried in great style in what is called the Bahishti Maqbara (The heavenly graveyard). The murder was extolled and the act of the murder was praised in “Alfazl”, the organ of the Ahmadiya community. It was given out that the murderer was not guilty and that he had escaped the calumny of death by expiring before the event. God in his notice had thought fit to take away his life before he underwent the ignominy of hanging.

Mirza Mahmud’s deliberate miss-statement and his evil intention:
The Mirza when examined in Court with respect to this incident told a different tale and stated that the murderer of Mohammad Hussain was given a decent burial as he had repented of his offence and was purged of his sin. Exhibit D.Z. 40., however, contradicts this and the intentions and attitude of the Mirza are plain from the expression of his views as set out in D.Z.40.

High Court defamed:
Incidentally the contents of this document amount to contempt of the Lahore High Court.

Murder of Muhammad Amin:
We have another incident relating to the death of Muhammad Amin. This Muhammad Amin was also an Ahmadi and was a missionary of this sect. He was sent to Bukhara to preach the religion of the Mirza but was for some reasons discharged. He met his death by a hatchet blow given by one Ch. Fateh Mohammad (D.W.2). The lower Court has disposed of this matter in a summary way but it needs closer examination. Mohammad Amin, although he was an Ahmadi, he had incurred the displeasure of the Mirza and was, therefore, not a persona grata. Whatever the circumstances which attended his death it is undeniable that Mohammad Amin died a violent death and was killed by a hatchet blow. A report of the occurrence was made to the police but no action whatever was taken. It is idle to argue that the murderer was acting on self defense for this is matter which can only be determined by the trial Court. Ch. Fateh
Mohammad has curiously enough admitted in Court on solemn affirmation that he killed Mohammad Amin. The police, however, could not take any action in the matter and it is suggested that so great is the power of the Mirza that no witnesses dared come forward and state the truth.

The Mubahila building burnt:
We have also the case of Abdul Karim’s house. After Abdul Karim was turned out of Qadian and
his house was burnt down. An attempt was made to demolish it in a quasi legal manner by obtaining order from the Small Town Committee of Qadian.

Anarchy in Qadian:
These regrettable incidents point to a state of lawlessness accompanied by arson and murder in Qadian. Add to this the circumstances that the Mirza of Qadian spoke of the millions of Mohammadans who did not believe in his supremacy in the most abusive language. His writings furnish a curious commentary on the manners and methods of the pious high priest who not only claims to be a prophet but professes to the chosen one of God, the Masihul-sani (the second Masiha).

Government paralysed:
The authorities appear to have been affected by an extraordinary degree of paralysis and the Mirza in matters secular as well as religious was never questioned. Complaints were on different occasion made to the local officials but no redress was forthcoming. There are on record one or two such complaints but it is needless to refer to their contents and it is sufficient for the purposes of this case to state that definite allegations of tyranny prevailing in Qadian were made and no notice appears to have been taken of them.

Tabligh Conference convened to infuse spirit among Muslims:
It was to counteract these activities and disseminate a spirit of critical awakening in the
Mohammadans that the Ahrar Tabligh Conference was convened.

Opposition of Conference from Qadiani:
This step was naturally resented by the Qadianis and they made a bold attempt to stop the
Conference from being held altogether. The Ahrar Conference had acquired the land of one Isher Singh for the purpose of their meeting. The Qadianis took possession of the land and built a well on it. This deprived the Ahrars of the only piece of land in Qadian. They were, therefore, forced to convene their meeting at a spot about a mile from Qadian. The building of the wall shows the bitterness of the feelings that obtained between the parties at the time and the arrogance of the Ahmadis who felt that they were immune from the lawful consequences of their high handedness.

Maulana Attaullah Shah’s profound magnetism and eloquent oration:
The meeting was, however, held and to this meeting appellant, who is an individual possessing
considerable magnetic power and oratorical powers of no mean order was called upon to preside. He delivered at this meeting what must have been a somewhat impassioned oration. The speech lasted for several hours and it is stated held the audience spell bound. In this speech the appellant gave expressions to his views somewhat frankly and did not conceal his dislike and indeed hatred of the Mirza and his followers. The speech was reported in the papers and very soon objection was taken to it. The matter was placed before the local Government who sanctioned the present prosecution.

Objectionable portions of speech:
In the charge sheet framed against the appellant, seven passages out of his speech have been
specifically mentioned as being objectionable and actionable. These passages are as follows:
1. The throne of Pharoah is being overthrown. God willing, this throne will not remain.

2. He is the son of Prophet, I am Prophet’s daughter’s son, let him come, you all keep sitting quiet, he may discuss with me in Urdu, Punjabi, Arabic, Persian and all other matters, this whole dispute is settled today. Let him come out of Pardah and lift the veil, he may wrestle and see the feats of Muala Ali, he may come in any colour, he in car and I barefooted, he dressed in silk and I in Gandhi Ji’s khalri Khadar Sharif: according to the advice of his father he eats Muzaffar, roasted meat, yaqutian and Plomer’s tonic wine day and night and I eat barley bread according to the Sunnat of my maternal grandfather.

3. How can they oppose us these tailless dogs of Britian, he flatters and cleans the toe of Britain’s shoes. I don’t speak with pride but swear by God that if I am left alone, you should see Bashir’s exploits and mine. What can I do? The word Tabligh has put us in a difficulty. This is not a political conference but if reins were loosened, oh Mirzais! I tell you even now you should be on guard. Your power is not as much as the forth of urine.

4. He who fails in the 5th primary becomes a prophet. There is an instance in India that he who fails becomes a prophet.

5. Oh sheep of Massiah! No one has yet appeared to settle with you. It is the Majlis-e-Ahrar with
whom you have to deal now. It shall smash you into pieces.

6. Oh Mirzais! See the picture of your prophethood. Oh bad one, if you became prophet you should have at least upheld your dignity.

7. If you had claimed prophethood, You should not have become dogs of the British.
The appellant pleaded in the lower Court that his speech had not been correctly reported. He
completely denied having said paragraph No.5 and although he admitted that the sum and substance of the remaining six paragraphs was stated by him in his speech he challenged the verbal accuracy of these paragraphs. The finding of the lower Court is that Paragraph No.5 has been incorrectly reported and that the appellant cannot be convicted in respect of it. The conviction of the appellant is based on the matter contained in the remaining six paragraphs. The appellant’s counsel at the time of arguments conceded at once that paragraphs 1 to 4 and 6 to 7 had in fact been uttered by the appellant and that he did not now question the correctness of the reporter’s notes. The only question from my decision, therefore, is whether
these six paragraphs are actionable under section 153 A. Indian Penal Code, and whether by uttering them the appellant has committed an offence.

I have already set out the circumstances which led to the convening of the Ahrar Tabligh
Conference. A large number of documents including the writings of the Mirza have been produced in the evidence by the defense and an attempt has been made to show that the speech of the appellant was nothing more than a just and proper criticism of the enormities and tyrannies perpetrated by the Mirza and his followers. His sole object, it is alleged, in delivering this speech was to bring light to the minds of the sleeping Mohammadans and to expose the malpractices of the Ahmadiya. His speech made reference to the tyrannies perpetrated by the Mirza and called for redress of the wrongs suffered by the people who were
true Mohammadans and who refused to accept the self constituted supremacy of the Mirza.

Why speech was delivered?
I have been taken through the whole of the speech by the learned counsel for the appellant and also by the learned Public Prosecutor, and considering the speech in the light of the state of affairs obtaining at Qadian I may say at once that the appellant had two distinct objects in view. He intended to criticise the Mirza and his followers and also to rouse his hearers to take action against the Ahmadi and thus redress their wrongs. It has been suggested that the speech was a gesture of peace, but even a cursory perusal of it will convince any reasonable being that it tendered the gauntlet rather than the olive branch. However, much the appellant may have attempted to keep within the bounds of reason, the exuberance of his verbosity often carried him away and he said things which could have no other effect but to rouse hatred of the Ahmadis in the minds of his hearers. With the cleverness of an accomplished orator the appellant emulated the methods of Mark Antony and repeated that he had no quarrels with the Ahmadis. These profession of peace alternated with abuse and wit of a very low order which could only induce the audience to hate the Ahmadis.

Fair and just criticism of the speech no doubt contained passages which may be called as very just criticism of the doings of the Mirza. References were made to the beating given to Gharib Shah, to the high handedness of the Mirza to murders of Mohammad Hussain and Mohammad Amin and various other incidents which can be legitimately criticised by a true Mohammadan. The speech stressed the resentment which Mohammadans felt on the insult which the Ahmadis offered to the Prophet Mohammad.

Difference between Qadianism and Islam:
According to the Mohammadans, Mohammad is the last Prophet whereas the Ahmadis believe that through Mohammad others can receive divine revelation. When, however, he descends to rank abuse and begins to call the Ahmadis by names which must be resented by anyone he goes beyond the bounds of legitimate criticism and whether he did so in the heat of the moment or deliberately, he is liable under the law.

Effect of Speech:
The appellant who was addressing large assembly of primitive and illiterate villagers must have
known that by a speech of this nature he would arouse their passions and would promote feelings of enmity towards the Ahmadis. It is in evidence that the speech had the intended effect on the audience. They were carried away by the oratory of the appellant and expressed their enthusiasm frequently. It is immaterial that the audience did not forthwith get up and show violence to their opponents. Although feelings between the parties had been strained for some considerable time before a speech of this nature must have and did in fact increase hatred and enmity between them.

Of the seven passages contained in the charge consider that passage 3 and 7 are the most
objectionable ones. These are the passages in which the appellant has called the Ahmadis tailless dogs of Britain. The other passages do not in my opinion amount to an offence under Section 153 A IPC. The first passage referring to the overthrow of the throne of Pharoah is almost innocuous. The second paragraph makes references to the dietary of the Mirza. It is interesting to note that this is a reference to a letter written by the first Mirza to one exhibits in the present case.

Plomer’s Wine and Mirza:
The Mirza, it appears was in the habit of taking certain tonic, called Plomer’s tonic wine and on
one occasion ordered his correspondent to get it for him from Lahore. There is also some reference to Yaquti in one or two other letters. The present Mirza had admitted in his evidence that his father did on one occasion take Plomer’s tonic wine and was what might be described a bon vivant. This passage, therefore, too is not in my opinion objectionable. The fourth passage makes reference to the fact that the first Mirza sat in an examination and failed. The sixth passage is in my opinion sycophant and not preserving the dignity of a prophet. Therefore, all the passages excepting passages No.3 and 7 are not in my opinion actionable. This does not mean that in the whole of the appellant’s speech there are only two objectionable passages. The trend of the speech shows that it was the intention of the appellant not only to expose the misdeeds of the Ahmadis but also to rouse feelings of hatred against them. That the speech of the appellant did not bring about a breach of the peace and his hearers did not express their sentiments in violent or a tangible manner merely mitigates his offence and though I have no doubt that the appellant was justified in criticising the Ahmadis I must hold that he went beyond the bounds of just and reasonable criticism and in doing so rendered himself open to the consequences of law. It is easy to condone and even admire the
action of the appellant but in circumstances of this nature where feelings are strained and passions run high a speech of this nature is, in popular parlance, the thin and of the wedge. Even if the offence of the appellant is considered to be only technical one, the authority of the law must be vindicated.

Final Judgment:
After considering the matter from all aspects and considering the effect which a speech of the
nature would have on the audience which hear it, I am inclined to hold that the appellant is guilty of the offence punishable under Section 153, Indian Penal Code. I would accordingly uphold his conviction. As regards the sentence it is only necessary to take into account the conditions obtaining Qadian and the extreme resentment which the millions of Mohammadans of India experienced in being called unbelievers and swine by the Mirza and by their women being compared to bitches, and I inclined to consider that the offence of the appellant is only technical one. I would, therefore, reduce his sentence to simple imprisonment till rising of the Court.

Links and Related Essays

Misri Mubahila

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

Medicines and Dawakhanas for sale from Qadian

MGA started the whole fake medicines business in terms of Ahmadiyya. Most Ahmadi’s don’t even believe in the medicine, they believe in their silly prayers, which is a silly notion at best. After 1965, Mirza Nasir Ahmad and his half-brother Mirza Tahir Ahmad promoted homeopathic meds in Ahmadiyya, which don’t even work. After 2010, only the Ahmadiyya, Scientologist and the Nation of Islam use homeopathic meds. It all started back in the 1880’s when Noorudin gave MGA the famous love-potion, Zadham e Ishq (which was mostly opium). They then invented Tiryaq e Ilahi, which was supposed to protect people from getting the plague, it didn’t work, the British government even stepped in and banned it (it as mostly opium). In the 1930’s, Ahmadiyya was described as sex-cult by a Hindu judge named Khosla. Even in 1939, they were selling weird medicines from Qadian.


Links and Related Essay’s

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

The Ahmadiyya Khalifa preys on young boys (1932), dens of homosexuality in Qadian

Dear readers, factually speaking, the Khalifa was accused of preying on young boys in Qadian in 1932, Bashir Ahmad Misri, who was 18 years old at the time.  The Khalifa was not only the spiritual head of the community but was also the owner of most of the land in and around the town of Qadian, as a Feudal Lord of the British Government.  Nevertheless, we have found a story of similar nature from January of 1933.  We have posted it in the below.  We must also mention that Bashir Ahmad Misri lived with his father in Qadian until 1937-ish, after Fakhuruddin’s murder.  Bashir Ahmad Misri and his famous father, then seem to have moved out of Qadian and joined the Lahori-Ahmadi’s by 1938.  Hafiz Bashir Ahmad Misri was born in Qadian in 1914, he was the Ahmadi who accused Mahmud Ahmad of sex crimes in Qadian in the 1936-37.  His father was Sheikh Abdur Rehman Misri, who was a high-ranking Qadiani-Ahmadi-Imam in those days, in fact, he would sometimes serve as in-charge of Qadian when the Khalifa would be out of town.  Bashir Ahmad Misri and his friends (Fakhr ud Din Multani was murdered, he died a few days later) were attacked in broad day light in Qadian on Saturday, 08-07-1937, around 4:30 pm at the time of Asr prayers.  This led to his family asking for government and Muslim (the Ahrar’s) protection from the Mirza family.  They seem to have moved to Lahore in late 1937.  His father was hired as an Imam for the Lahori-Ahmadi’s.  However, Bashir Ahmad Misri joined Sunni-Islam in 1940 and moved to East Africa, wherein he seems to have worked as a teacher.  In 1961, he was allowed to move to London.  A few years later, the Lahori-Ahmadi’s hired him to be an editor.  It seems that Bashir Ahmad Misri was planning to make friends with the Lahori-Ahmadi’s and then to turn on them at an opportune time.  Which is exactly what he did.  In 1964, he became the Imam of the Woking Mosque.  By July 1968, his plan was in motion, he organized the local Muslim’s and wrestled control of the mosque from the Lahori-Ahmadi’s to the local Muslim scholars.  He them left and went on a tour.  His father died as a Lahori-Ahmadi in Pakistan in 1979.  Bashir Ahmad Misri then responded to Mirza Tahir Ahmad’s global Mubahila challenge in 1989 and wrote about his youth in Qadian.  His death year is unknown to us.  One more thing, the Khalifa brought a known prostitute from the Cecil Hotel to Qadian in 1934.  Thus, the Khalifa was living wild and free in this era.  In fact, in 1934, a Hindu judge described Qadian as a place of underground sex dens and opium addictions.

Jan –1933
The Khalifa Mirza Basheer ud Din Mahmud states in a book called, “The Sermons of Mahmud” (Khutbatay Mahmoud) on 28-Jan-1933, on pages 218-219:

“””””I recall a vision in month of Ramadhan that I was sitting with some people in an open Ground (area) and getting massage and One/Two Non-Ahamdis were also there.  One person tried to grab and open his ازار بند (English :DrawString).  Mirza Mahmoud thought that it might be by chance that his hand has touched his drawstring and thus placed his Drawstring back at it`s normal position. The same thing was repeated by that same person and again Mirza mahmoud adjusted the drawstring ازار بند. On the third attempt Mirza Mahmoud doubted his intention but did not stop him till He (Mirza) understood his intentions so that when Mirza mahmoud stands up and can be naked and so that people can see him (naked). Mirza Mahmoud scolded him, and said that “god has made him Abdul Qadir and then all of a sudden, some boys without beard came beside and told him to go away. It seems those boys were angels.  I (mirza Mahmoud) was told (in vision) that Abdul Qadir means a person whose all things (acts) are done by God and no powerful person, whatever is his power, can attack him.”””””””

Some commentary on this quote
We feel that the Khalifa was telling a half-true story.  He was in-fact indulging in homosexual behaviors at Qadian, he would regularly let young men loosen his trousers and fondle him sexually.  He was also frequented naked in-front of his inner circle of men.  

The scan work

Links and Related Essays

See here—

Misri Mubahila

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

In 1935, the Ahmadiyya Khalifa lashed out at Jamia students and even called them pigs

The 1930’s were a rough time for the Ahmadiyya Khalifa Mirza Basheer-uddin Mahmud Ahmad.
In 1935, the Khalifa was in court for some serious allegations. Just a year earlier (1934), the Khalifa had a huge beef with the famous Allama Iqbal and other Muslim leaders in the Punjab.  The Ahmadiyya beef with the Ahrar was at its height in this era also. What we present in the below is from Khutbatay Mahmoud pages 36 & Page 37 (1935), the Khalifa is lashing out in true “village-desi-style”, he admonishes them in this customary fashion. This was from the first few batches of Ahmadiyya clerics. We are not sure who were the students at this point. The Khalifa was also accused of raping young boys in this era. Interestingly enough, in the early 1950’s, the same Khalifa made some American people into Murrabi’s even though they failed the topic of Arabic at the Jamia in Rabwah. In urdu, the Ahmadiyya Khalifa had the audacity to say:  “Jaise Gande Cheethre ko ghar se phaink dete hain”, meaning if any Ahmadi refuses to join Majlis Khuddam ul Ahmadiyya they should thrown away like a dirty thing that is always thrown out of a house. There are many more references where he ordered “not to even say Salam” to anyone who questions ahmadiyyat. Just think if he was so harsh against those who only declined to be a member of Khudame ahmadiya, how harsh would he be against those who questioned ahmadiyya. We have added an additional reference from 1946 at the very end. The only Ahmadi mullah that we can think of who may have been present in 1946 is Bashir Ahmad Orchard.  

Summary of these scans
The Khalifa was cursing his own students from “Jamia Ahmadiyya” in 1935 of for not having knowledge of the world and do not read newspapers to know the International Scenarios and

—“just want to do tableegh”
—-and compared them to “Pigs that just wanted to do work”
—-“they just want to do tableegh” but
—-“do not know how to do work”
—- “without brains and without comparative analysis ”
—–“from all four sides of the corners their brains are closed”
—–He says He has not seen them “proactive ” and
—-“they just remember a few arguments like the “death of jesus” and “few ayahs of prophet-hood “.
—He says that this is the reason that  “Jammat has not progressed.  He says such students are being prepared by jamia”

Urdu Transliteration
—-“Jaise Gande Cheethre ko ghar se phaink dete hain”


1946, Khutbatay Mahmoud Page 580 
“””” There is no pain of Islam in your heart, if there was a pain of Islam in your heart, it would not be your condition, after three years, your eye get open, and (one use to ) say that ” there is no attention to our area. Your condition is as if a soldier was coming from the war, and it was very early in the way, he heard (some one) called out to him, listen to us,He (soldier) have to cover a lot of distance, and he sees that two persons are lying down . On the Ber (indian plum ) is on the chest of one person , so he says to the Soldier , ” Put this ber in my mouth. The soldier gets very angry to hear (that request) that you have ruined my so much time for the work of this useless thing (which you could had done easily ) . Why is it so that you can’t put a ber with your chest even in the face on your mouth ?

After listening to this, the other person says, ” Sir, what do you talk to him, he is so cheap, that yesterday all night a dog was licking my mouth, but he was not so much to be able to get up to this dog and run the dog away by saying him “hussshhhh”.”””

The scan from the 1946 reference

Links and Related Essays

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

Mirza Ghulam Ahmad walked around Qadian at times with 10-15 ladies and another case of Ahmadiyya editing

As we all know, MGA enjoyed the company of men and women in private quarters and always got the Punjabee styled massages from both genders.  In the 1930’s, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad admitted that his father was a bon-vivant and thus so was he.  Ahmadi’s would happily send their daughters to Qadian to massage MGA and were even willing to do it themselves.  In 1907, MGA’s son who was soon-to-be the Promised Son had an incident wherein he was harrassing some of the local women in Qadian, MGA was forced to have a commission formed and had these allegations investigated, however, it was a fake investigation and MGA’s son was acquitted by other fanatical Ahmadi’s who were willing to absolve the Mirza family and all of their discretions, even Noorudni bowed out of this commission.  Nevertheless, we have produced 3 versions of a story from the life of MGA wherein he would walk around Qadian with 10-15 women as normal.  Ahmadiyya editors purposely omitted the part about the number of women that MGA would surround himself with, and thus have proven that they are full of deception.

The Urdu version of Tadhkirah tells us
English translation:
“”””Aleha Bibi Sahiba, wife of Qazi Abdul Rahim, states that once Huzur (MGAQ) was passing through Hindu’s Bazaar as they  went toward north for a walk, close to athe place where Molvi Sher Ali resides now a days.   Huzur  (MGA) was accompanied by about 10 – 15 ladies (“HUM DAS PANDRA AURTEN HUZUR K HAMRAH THE”). While returning to home through this Hindu’s Bazar, huzur stopped near a well beside Masjid Aqsa, pegged his stick on ground at a place and said this would be Ahmadi Bazar soon and there would be Ahmadis all around. ( Urdu TAZKIRAH PAGE 694).

The scan work

But the 2004 edition of Tadhkirah omits the 10-15 girls part

“””Translation: (87) On one occasion in passing through the bazaar, the Promised Messiah stopped near the well in the bazaar to the north of the big mosque and said: This will soon be called: Ahmadi Bazaar; and will be owned by the Ahmadis.””” (Ashab Ahmad, Vol. VI, pp. 123-124)(See Also the 2004 edition of Tadhkirah, page 969).

And then the 2009 online edition of Tadhkirah omits the 10-15 girls part

“””(87) (Salihah Bibira wife of Qadi ‘Abdur-Rahimra narrates that):

Once during the morning walk while passing through the bazaar of the Hindus, which is called the Bigger Bazar now, but was small at that time, the Promised Messiahas stopped near the well in the bazaar to the north of the big mosque near the House of Maulavi Sher ‘Ali. About ten to fifteen of us women were with him. On his return he stopped in the same bazaar near the well at the crossing to the north of the Bigger Mosque and pointing at a point on the earth with his staff he said: This will soon be called: Ahmadi Bazar; and there will be many many Ahmadis
here. “”“[Ashab-e-Ahmad, vol. 6, pp. 123–124](See also the 2009 online edition of Tadhkirah, page 1091).

The key urdu words that they missed

Links and Related Essays

#metoo #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #metoomovement

Mirza Ghulam Ahmad prescribed Alcohol for Ahmadis to take

As we all know, Mirza Ghulam Ahmad took opium and alcohol as medicine and gave it freely to Ahmadis.  He mixed it with many other strange medicines.  The Irony here is that MGA denied using all drugs, including opium and alcohol in 1904, and he regularly called Esa (as) as an alcoholic and etc.  SMH.  See the Quote in the below…


    “I remember an incident and which is that I have Diabetes for several years. I urinate 15-20 times daily and sometimes I urinate 100 times per day. Due to sugar in urine, I also get infection in urine and due to excessive urination I become very weak. Once a friend suggested that Opium is beneficial in Diabetes, therefore there is no harm if I use it as medicine. I answered: ‘It is very nice of you to have sympathise with me but if I form a habit of taking Opium than I am afraid that people will joke that THE FIRST MESSIAH WAS AN ALCOHOLIC AND THE SECOND ONE AN OPIUM ADDICT.’”

Naseem Da’awat, Roohani Khazain vol.19 p.434-435, by Mirza Ghulam Ahmad Qadiani.


See these essay’s also:

Mirza qadyani prepared tonic from alcohol and advised to drink it  on daily basis for ” depression and superstitions ” with ingredients . And said that ” although alcohol is haram but I have prepared it my self halal ….. ” and said ” as you cannot prepare it so when it is finished you can take it from me by writing it and I shall send it to you “

seertul mahdi quotation no. 966 written by Mirza Bashir son of mirza Qadyani 

The scan

Maulana Zafar Ali Khan vs. Mahmud Ahmad and Miss Rufo

Mahmud Ahmad and a certain Italian dancer-girl had an interesting engagement in the 1930’s.  I have covered it in my previous essays on the topic, feel free to read those again.  Mahmud Ahmad was a playboy, just like his father and just like the Aga Khan.  In this particular story, Mahmud Ahmad bought out an Italian dancer (miss Rufo) and had her come to Qadian, she worked in Lahore at a famous sex-type hotel , however, then the story gets sketchy.  Obviously, Mahmud Ahmad never reported any of this…however, the critics of Ahmadiyya were always watching, Mahmud ahmad did eventually talk about Miss Rufo, the dancer from the Cecil Hotel, it was in a famous friday sermon.  And the critics were watching….  Maulana Zafar Ali Khan was one such critic.  He was the editor of the Zamindar, and he wrote extensively vs. Ahmadiyya.  However, in the 1920’s, much like lots of modernists in India, he viewed Ahmadiyya as a good thing.  Allama Iqbal held the same view, but when the true intentions of Mahmud Ahmad were discovered in the mid-1930’s…everyone separated from them.  I had to do with the All india Kashmir Committee and many other things.  Nonetheless, enjoy this research find:

A new research find
We have just recently found a poem that was written by Maulana Zafar Ali Khan.  It is in the below…

A rough translation of the first poem








The scan work


A rough translation of the second poem









MGA and his sons, and MGA’s father, and MGA’s brother and all of his cousins were playboys.  These people weren’t religious, they were lazy, they didn’t want to work, so they exploited people and indulged in women.  Ironically, when they moved to Rabwah in 1948, Mahmud Ahmad and his team enforced purdah and turned into hard-core conservatives.

Scan from Al-FazL

Source: Friday Sermon of Mirza Basheer-ud-Din Mahmood Ahmad transcript in Al Fazl March 18 1934

In addition to explaining why he had brought the Italian Prostitute Miss Rufo to his House in Qadian, Mirza Basheer-ud-Din Mahmood Ahmad explains in the later part of the same of his speech on March 18 1934, why he was seen sexually violating several women near the river Beas.

Mirza Basheer-ud-Din Mahmood Ahmad explains that one day he took his multiple wives and daughters to a river in order to enjoy the fresh air there.

He also took a Rifle with him in order to practice shooting and also taught that it is important that also his women are skilled in the arts of Rifeling and Target Shooting. So he taught his wifes and daughters how to shoot. He explains that his teaching of his women and daughters, which obviously required close physical contact to his wives and daughters may have been misunderstood as sexual violation by others.  In Urdu, the quotation is as follows: Basheer ud din Mahood taught his wives and daughters how to use gun. “Unka khauf door krne ke lye” . “aurton ke lye bandooq chalana bohat zaroori hai” Shiningstar bhai ye bandooq ke ander pen daal ke training karwai thi?

So again Mirza Basheer-ud-Din Mahmood Ahmad has a shameless excuse why he was reportedly seen violating women. One has to wonder what transpired when no one was around to witness such shameless behaviour.

Mirza Basheer-ud-Din Mahmood Ahmad did not explain why he did not take any of his male children or relatives to that Outing near the river to enjoy the fresh air or the Rifle Shooting Training he had offered to his wifes. Seems like he was not keen to show his Rifle to other men.

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #missrufo

Maulana Zafar Ali Khan and his interactions with Ahmadi’s 1920-1940

Maulana Zafar Ali Khan (1873– 27 November 1956) Zafar was born into a Punjabi Janjua family in SialkotBritish India. He received his early education at Mission High School, WazirabadGujranwala District., matriculated (10th grade) from Patiala, and passed his intermediate (12th grade) from the Aligarh College. Next, he worked in the postal department of the state of Jammu and Kashmir, the same place where his father worked, but resigned over a row with his seniors. He rejoined Aligarh College and gained his BA degree from there. After graduation, Khan was appointed secretary to a Muslim political leader Mohsin-ul-Mulk, then in Bombay. Then he worked for some time as a translator in HyderabadDeccan, rising to the post of Secretary, Home Department. He returned from Hyderabad and launched his daily Zamindar newspaper from Lahore which was founded by his father Maulvi Sirajuddin Ahmad, a close associate of Sir Syed Ahmed Khan – was a man of considerable ability and talent. Interestingly enough, when MGA had died in May of 1908, Maulvi Sirajuddin Ahmad wrote a small obituary write-up on MGA on June 8th, 1908 wherein he called MGA a “perfect” Muslim (see Zahid Aziz, “The Ahmadiyya Case”). Maulvi Sirajuddin Ahmad also confesses to have visited Qadian in 1877, he pointed out MGA barely spoke. He also indirectly mentioned how MGA was was born in late 1830’s at the latest, not 1835. In the 1930’s, Maulana Zafar Ali Khan wrote an essay entitled, “An open letter to the King of England” in which he stated that MGA accused Mary of adultery and called Christ a bastard.

Some of his family members were Ahmadi
Maulana Zafar Ali Khan’s maternal uncle Maulana Muhammad Abdullah Khan (d. 26th April 1935) was a scholar of the Lahore Ahmadiyya Jamaat. This uncle’s two sons, Maulana Mustafa Hasan Khan and Maulana Murtaza Hasan Khan were prominent Lahore Ahmadiyya missionaries and writers. In 1935, Lahori-Ahmadi newspapers reported how the uncle of Maulana Zafar Ali Khan had died.

Page 4 from the issue 27 April 1935. The death news is in column 3. By coincidence in column 1 there is an item about Maulana Zafar Ali Khan’s opposition campaign against Ahmadiyyat.

Pages 1 and 6 from the issue 7 May 1935. This is an obituary. It mentions on page 6 in column 1 (see red line) that the deceased was the “real phopha” of Maulana Zafar Ali Khan. That means husband of the sister of Maulana Zafar Ali Khan’s father (uncle by marriage). As mentioned in these reports, the deceased was father of Maulana Murtaza Khan and Maulana Mustafa Khan, both of whom were missionaries and authors of the Lahore Ahmadiyya Movement. These two were first cousins of Maulana Zafar Ali Khan. The biographies of the three of them are included in the Lahore Ahmadiyya Urdu publication, Yaad-i Raftigan, vol. 2, at this link. Please see p. 102-114.

There is an article by Maulana Zafar Ali Khan in the very first issue of The Islamic Review dated February 1913, the monthly magazine started by Khwaja Kamal-ud-Din from Woking, England. The article is addressed to the British public and is on the topic of the sympathies of the Muslims of British India for the problems of their fellow Muslims in Islamic countries. Maulana Zafar Ali Khan was there at the Woking and praying behind Khwaja Kamaluddin and vice verse.

Maulana Zafar Ali Khan opposes Ahmadiyya, Sir Fazl-i-Hussain and many other Ahmadi’s as they go to war over the Kashmir issue.

The Khalifa gets caught hanging out with a known prostitute, a certain Miss Rufo, Zafar Ali Khan’s newspaper the Zamindar publishes poetry which makes a mockery of the situation.

In, 1934 when the British government banned Zamindar, Maulana Zafar Ali Khan, sued and got the government orders revoked by the court. He stood firm against Mirza Ghulam Ahmed and tried to falsify his claim of Prophethood through his rational columns. Essentially all Muslims consider Mirza Ghulam Ahmed a liar and his claim false.


He died on Nov 27, 1956, in his hometown Karamabad, near Wazirabad, Punjab.

Links and Related Essay’s

My protest note on Wikipedia entry about Maulana Zafar Ali Khan

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #missrufo

Click to access whateminentmuslimssay.pdf


Miss Rufo and Mirza Mahmud Ahmad (1934)

Miss Rufo was an Italian dancer at the Cecil Hotel in Lahore. K2 took her to Qadian. When this was discovered, he came up with the novel excuse that he had taken her to Qadian so that she may teach English to the ladies in his household.  What a lame excuse!

She started legal proceedings relating to some money matters. Her solicitor was the famous Mr Muhammad Munir, later Justice Munir. There is an interesting Urdu poem about K2’s liaison with Miss Rufo by Maulana Zafar Ali Khan, the famous journalist and editor of the daily “Zamindar”.

Mirza Mahmud Ahmad mentioned Miss Rufo in his friday sermons of March-1934.

Ak Shaikhs video

Additional sources

A scan from Al-fazl

Summary of the data from Al-Fazl

In addition to explaining why he had brought the Italian Prostitute Miss Rufo to his House in Qadian, Mirza Basheer-ud-Din Mahmood Ahmad explains in the later part of the same of his speech on March 18 1934, why he was seen sexually viloating several women near a River.

Mirza Basheer-ud-Din Mahmood Ahmad explains that one day he took his multiple wives and daughters to a river in order to enjoy the fresh air there.

He also took a Rifle with him in order to practice shooting and also taught that it is important that also his women are skilled in the arts of Rifeling and Target Shooting. So he taught his wifes and daughters how to shoot. He explains that his teaching of his women and daughters, which obviously required close physical contact to his wifes and daughters may have been misunderstood as sexual violation by others.

So again Mirza Basheer-ud-Din Mahmood Ahmad has a shamless excuse why he was reportedly seen violating women. One has to wonder what transpired when no one was around to witness such shameless behaviour.

Mirza Basheer-ud-Din Mahmood Ahmad did not explain why he did not take any of his male children or relatives to that Outing near the river to enjoy the fresh air or the Rifle Shooting Training he had offered to his wives. Seems like he was not keen to show his Rifle to other men.

Source: Friday Sermon of Mirza Basheer-ud-Din Mahmood Ahmad transcript in Al Fazl March 18 1934.

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #missrufo

Up ↑