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“Kalimatal Fasl” by Mirza Bashir Ahmad (1916)

This is quite possibly the most controversial book in Ahmadiyya.  It was written by the only college educated son of MGA, Mirza Bashir Ahmad.

Quotes and other data

Introduction to Second Printing

I wrote this booklet, ‘Kalimatal Fasl’ during my student days when I was preparing for my M.A. examinations after having finished B.A. At the time, the discussion of Kufr and Islam was at a peak; and because at that time, the non-allegiance group of the Jama’at had freshly cut itself off from the Jama’at and the Headquarters of the Movement. It was quickly leaning towards the non-Ahmadis and there was a strong need to write this type of booklet and inform our straying brothers of this danger. This danger was before them but they had shut their eyes to it due to their anger and prejudice.

Now, after a long period of 26 years, this booklet is being printed again with the encouragement of fellow members. I have been requested to review it and to make necessary corrections and changes. A person’s knowledge and the expression of that knowledge can improve over time, therefore revision is not a bad idea – in fact it has many beneficial aspects, but I did not want to change the memory of my youth (when I was only 21 years old). With simple grammatical (or structural, only words, that is not a revision of the meaning) revision, the same booklet of a quarter century ago is being re-printed. However, the whole discussion . . . . (pages missing)

Chapter 1 – Two Eternal Groups

page 1 missing

In short, it is the the continuing practice of Allah from time immemorial that after the appearance of an appointed person among an undivided people – who were coloured in the same colour under the order of ‘kufr is one nation’ (Quran) – He divides them into two parts. One part is that which responds to the call of Allah’s Messenger saying (Quranic verse Aal Imran last ruku) and enters the Jama’at of the Messenger and become the inheritors of those blessings that have been promised by Allah to believers. But, against them is another group which looks at the caller’s call with ridicule and goes after the destruction of the movement established by God. This group’s misfortune causes it to issue denial after denial and its curtain of ignorance does not let it benefit from Divine Light. Its sorrowful state prevents it from stepping towards God and his Prophet and eventually, its bad deeds make it reach the door of Hell.

So, these are the two groups, like ‘one salt water and the other fresh’ (Quran) which automatically appear at the time of appearance of an appointed one. It is not possible that a Guide come from Allah into the world and then all people immediately believe in him, just as it is impossible that on the appearance of a Prophet there is no blessed soul that does not cry out ‘we are the helpers of Allah’ (Quran) in response to ‘who will help me for Allah’ (Quran) – because the appearance of Messengers is like rain which causes greenery to appear from the surface of the earth. That soil that has a dirty seed inside it and will generate a smelly tree. The soil under which is the seed of an excellent and fragrant flower, it is sure that after rain it will enrich the world with its hidden treasure. This is the way of Allah, ‘and you will not find the way of Allah changing’. (Quran)

For example, look at when the Noble Prophet (saw) challenged the idol-worshippers of Arabia, ‘O idol-worshippers, leave idol-worship and shirk and come under the flag of Divine Unity (Tauheed) and engage in the worship of the God who created the Earth and the Heavens and provided means for your comfort and success in the world’. On this call, one Abu Jahl stood up and started causing distress to that pure being – the being in which Divine Beauty and Magnificence had so mixed that about him Allah said, ‘those who pledge allegiance to you indeed pledge allegiance to Allah; Allah’s hand is on their hand’ (Quran). And then Allah blessed him with so much nearness that he said, ‘say, if you love Allah, follow me and and Allah will love you’. That is, ‘O Messenger’, say to the people that if there is any love for Allah in your hearts, then come behind me so that you become the beloved of Allah. However, despite all this, the denier denied him and one who says, said – God forbid, ‘he is a liar and madman, kill him or imprison him or exile him, etc.’ But, as there was such a group, another group of people was born about whom the Divine gave the judgement, ‘Allah is happy with them, and they are happy with Allah’ (Quran) – and who withstood all afflictions for the sake of Islam. They were turned out of their homes, separated from their wives and children, and had to move away from their relatives, loved ones and friends. They let their blood flow in the way of Allah like water, but never let go of the doorstep on which they had put their heads. The words of ‘laa ilaah . . . . rasoolullah’ were like a battery that had put an electric force in their veins and made them do things which were otherwise impossible. Could a forecaster have predicted that a spring was to erupt from the desert of Arab that would encompass the whole world within it? Could an astrologer’s knowledge intimate him that the ignorant Qureish of Mecca would become the teachers of the world and would reign over a major part of the world? The people of Arabia were strict followers of traditional

customs and there was so much conflict between the Arab tribes that no one had a clue that these people who are thirsty for each other’s blood and are always at each others’ throats, would one day come together under the flag of Islam and cover the whole world like a flood.

. . .

Quote about Kalima

“With the coming of Promised Messiah one difference (in the meaning of Kalima) has occurred and that is that before the advent of Promised Messiah, in the meaning of ‘Mohammad ur Rasoolullah’ only prophets of bygone days were included, but with the advent of Promised Messiah, one more prophet has been added to the meaning of Mohammad ur Rasoolullah … thus to enter in Islam it is still the same Kalima, the only difference is that the advent of Promised Messiah has added one more prophet to its meaning…we don’t need a new Kalima, because Promised Messiah is nothing separate from Holy Prophet, as he says: ‘saara wujoodi wujoodahoo (my person became his person)’ and ‘he who differentiates between me and Mustafa has not seen me and not recognised me’ … thus Promised Messiah is Mohammad Rasoolullah himself who has come again in this world to spread Islam, therefore we do not need any new Kalima. Yes if someone else had come then we may have required it — thus think all of you.”
(Kalimatal Fasl p.158 by Mirza Bashir Ahmad)


Links and other related Essays


Mirza Bashir Ahmad (a son of MGA) wrote (in 1920) that Aisha was 7 years old when she married Muhammad (Saw)

Nowadays, you will see Ahmadi’s on social media claiming that Aisha was 19 years old when she was married to Muhammad (saw).  However, back in 1920, the sons of MGA told the world something totally different.  Mirza Bashir Ahmad wrote many articles in Ahmadiyya newspapers, his book about the life of Muhammad (saw) appeared in 1919, mostly in the Urdu version of the ROR, those essay’s were turned into book form in 2011 by Mirza Masroor Ahmad.  In Volume 2 of the book series, Mirza Bashir Ahmad goes on to argue that Ā’ishah was 7 years old when the marriage to Muhammad (saw) was announced (see volume 2, page 238).  However, she didn’t enter the house of Muhammad (saw) until 3-5 years later when she was 9-12.  However, he forgets that Muhammad’s first wife Khadija (ra) died in year 10 before Hijra.  Muhammad’s marriage to Ā’ishah was announced soon thereafter (a few weeks).  Thus we have a major contradiction in Mirza Bashir Ahmad’s theory.  Nevertheless, he goes on to totally disagree with the idea that Ā’ishah was 14 or 16 at the time of marriage.  On page 246, he goes on to argue that girls in hotter climates fully mature by age 10, and girls in colder climates take longer to mature.  SMH.

The quotes
From “The Life & Character of the Seal of Prophets (Khataman Nabiyeen)
VOLUME I (Sīrat Khātamun-Nabiyyīn) By Mirzā Bashīr Aḥmad 2011 online edition

“”However, since at the time of her marriage, Ḥaḍrat ‘Ā’ishah (ra) was only seven years of age, her farewell ceremony was delayed until after the migration. “”” (see page 243). 


Links and related Essays

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Truth about Khatm-e-Nabuwat by Mirza Bashir Ahmad

We wanted to post some data on a rare book by Mirza Bashir Ahmad.

This book is the English version of the beliefs that Mirza Mahmud Ahmad and Mirza Bashir Ahmad were trying to sell to the community in the 1920s and 1930s. Like many other books of the period, it is not published by the Ahmadiyya. We have managed to obtain a few relevant pages from the book:

Click on the image for a larger version:

Who is Mirza Bashir Ahmad, the younger brother of Mirza Basheer-uddin Mahmud Ahmad?

Mirza Bashir Ahmad was a son of Mirza Ghulam Ahmad who was named Qamrul Anbiyaa (the moon of the prophets) by his father. He was born in 1893 and died on September 2, 1963, at the age of 71. He helped his brother throught the latter’s period as head of the Qadiani Ahmadiyya. This help came in the form of managing properties in Qadian and writing books and essays in the jamaat periodicals that ultimately proved to be quite controversial.  His role and his works are now greatly minimized by the Qadiani establishment. Very few Ahmadis know know much about him and his writings.  The picture in the above is from the 1924 edition of the Moslem Sunrise.

His marriage in 1902
His marriage was a child marriage, he was married to the daughter of Maulvi Ghulam Hasan Khan (who became a Lahori Ahmadi in 1914, and even refused to give his bait to the Khalifa, Noorudin) when he was only 9 years old: In 1902, the Promised Messiah asked for the hand of Maulana Ghulam Hassan Khan Niazi’s second daughter, Sarwar Sultan, for marriage with his son Mirza Mian Bashir Ahmad. The nikah was solemnized on September 12, 1902 and the nikah was conducted by Hakeem Nooruddin, who also delivered the khutba-e-nikah (marriage sermon).  (Al-Hakm of 17 September 1902, 31 October 1902 and 17 November 1902. The full text of the khutba is also published in Khutbat-e-Nur(pp. 102-109). (The late Mirza Muzaffar Ahmad CSP, who had retired from the Civil Service of Pakistan and was residing in Washington, D.C. at the time of his death, is the son of Mirza Bashir Ahmad and Sarwar Sultan.  (

His nickname during the life of MGA
MGA called him the Qamrul Anbiyaa (Moon of the Prophets) allegedly told to him directly by God. It is meant to signify that all the light of all the prophets is reflected in him.

MGA’s death
Mirza Bashir Ahmad wrote about the death of MGA 20+ years after it happened.  He wrote to purposely change the narrative that MGA died of cholera, since that was the main narrative that everyone in British India knew.

The children of Mirza Bashir Ahmad?
Ahmadiyya sources don’t really explain this at all.  Nevertheless, one of his sons is the famous Mirza Muzaffar Ahmad (MM Ahmad).  He was born in 1913.  We have to come to find out that he had 9 children in total, 5 boys and 4 girls.  There whereabouts are unknown by 2018 (see at the 4:45 mark).  He doesn’t seem to have taken a second wife either.

He had 5 sons
1.  Mirza Muzzafar Ahmad (born 1913)  He married his first cousin, Amatul Qayyum, roughly in the 1930’s.  
2.  Mirza Hamid Ahmad also spelled as Mirza Hameed Ahmad
3.  Mirza Munir Ahmad, also spelled as Mirza Muneer Ahmad.
———————–grandson-Mirza Safeer Ahmad, was married to the eldest daughter of Mirza Tahir Ahmad, Shaukat, his first cousin.  
4.  Dr. Brigadier Mirza Mubasher Ahmad
5.  Mirza Mujeed Ahmad passed away on 14 August 2018 at the age of 94.  Was born in Qadian on 18 July 1924.  He dedicated his life to the service of faith on 7 May 1944 and continued his studies. In 1949 he joined Jamiatul Mubashireen and graduated in July 1954.  He was married on 28 December 1950, which was the third day of the Jalsa Salana, to Sahibzadi Qudsiyah Begum Sahiba – daughter of Hazrat Nawab Abdullah Khan Sahibra and Hazrat Nawab Amatul Hafeez Begum Sahiba

So far they are unknown.

8 years later (1910) later he matriculated, or he graduated from high school. He was 17. After 7 more years of college he graduated with an M.A. in Arabic. Yet he never wrote anything in Arabic in his whole life, in fact it is unclear what institution gave him a Masters of Arabic.

Such a lofty title does not equate with the reduced importance that the Qadiani Ahmadiyya give to him now.  In another article in the Review of Religions, circa 1918, Mirza Ghulam Ahmad himself has been referred to as the ‘sun’ and the ‘moon’ of the prophets, together with an explanation of why it is so.

MM Ahmad was born.

June 1914, he writes an essay in the english ROR

His first few article in jamaat newspapers began in late 1914 and they continued for many years.  His jamaat took his essays and articles and put them into book form.  The first such book was “Kalimatul Fasl” which started as a series of essays and was officially put into book form.  This book focused on issues between the Lahori-Ahmadi’s and Qadiani-Ahmadi’s.  Those issues included Takfir, prophethood, and whether Ahmadi’s followed the same Kalima as Muslims or not.

He began writing about the life of Muhammad (saw).  His articles appeared again in Ahmadiyya periodicals.  Those articles were edited and turned into books.  This book is now in english on the Qadiani-Ahmadi website.  Its called, “The Life of the Seal of the Prophets“.  There are 3 volumes.  We are not sure how much editing was done, that still needs to be explore.  However, in this era, the Mirza family was calling child marriage as normal.

He writes the first edition of ‘Seeratul-Mahdi”, in english as “The Life of the Mahdi”.  Many editions come after, with heavy edits along the way.  The first edition is still missing, it is said to have many controversial personal details of MGA and especially his lust for his niece, Muhammadi Begum.

He begins editing the works of MGA and other Ahmadi authors

He gets MGA’s date of birth pushed back to 1835

1934—the Bihar Earthquake
He wrote a book entitled “Another Great Prophecy Fulfilled” wherein he claims that the 1934 earthquake in India was predicted by MGA.

He writes, “Islam and Slavery”–

Mirza Bashir Ahmad beefs with Muhammad Ali (lahori-ahmadi) on the topic of funeral prayers for Non-Ahmadis.

He moved to Lahore, Pakistan with his brother, the Khalifa, he then moved to Rabwah, once housing arrangements were made.

He writes that the Ahmadiyya system of Khilafat won’t last forever, he also writes that Ahmadi’s can physically kill other Ahmadi’s if that situation ever arises.  He was talking about the wars between India and Pakistan and he knew that there were Ahmadi’s in heavy numbers in both military’s.

“The khilafat in the Jama‘at will not remain in its pure form forever, but will degenerate into a hereditary institution after the first four khalifas. Apparently, Mirza Bashir Ahmad drew a parallel with the history of the early khalifas of Islam, when after the first four khalifas, who were truly worthy of holding this office, the headship deteriorated into a worldly monarchy in which succession was by descent, and not by the true Islamic worth of a person.” (Translation and quotation directly to the statement of Zahid Aziz, who is a Lahori-Ahmadi top scholar).

His speech at the Ahmadiyya Jalsa in 1959 is turned into a book called “The Life of the Good”, in Urdu its called “Seerat-e-Tayyiba”.

He writes “Islam and Communism”.

His books, not in any order

1- Seerat Khatamun Nabiyeen (The Life of The Seal of Prophets) [1]

2- Seeratul Mahdi Vol-1 (The Life of the Mahdi Vol-1))[2]

3- Seeratul Mahdi Vol-2 (The Life of the Mahdi vol-2)[3]

4- Silsila Ahmadiyya (The History of The Ahmadiyya Community) [4]

5- Alhujjatul Baligha (The Perfect Proof) [5]

6- Tabligh-e-Hadayat (The Preaching of Guidance) [6]

7- Hamara Khuda (Our God) [7]

8- Kalima-tul-Fasal (The Decisive Word) [8]

9- Khatm-e-Nabuwwat-Ki-Haqeeqat (Truth of the Finality of Prophethood) [9]

10- Chalees Jawahir Pare (Forty Gems) [10]


Related Essays and links


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Mirza Bashir Ahmad va. Muhammad Ali (1940-41) on the topic of Funeral prayers for non-Ahmadi Muslims

The Lahori-Ahmadi’s had a long running rivalry with their Qadiani-Ahmadi’s.  You can read lots of it on the internet.  However, today, we bring you an incident from 1940-1941 wherein the topic of funeral prayers for non-Ahmadi’s-Muslims was discussed between the 2 factions.

Muhammad Ali writes, Qadianio ko Saalis Bun-nay kee Daawut”.  Muhammad Ali challenged any Qadiani-Ahmadi on this issue addressed to Qadiani Jamaat members. He asked if any single one of them could testify that:

“””‘In the time of the Promised Messiah and the time of Hazrat Maulana Nur-ud-Din, that is before 1914, saying funeral prayers for non-Ahmadis was considered to be prohibited as it is now, and no Ahmadi community ever held the funeral prayers of a non-Ahmadi.’”””

Mirza Bashir Ahmad responded

A few months later in 1941, Mirza Bashir Ahmad wrote a book in reply which was more than 200 pages long, entitled Mas`ala Janaza ki Haqiqat. The standpoint in this book was that when the Promised Messiah wrote that janaza prayers of non-Ahmadis were allowed, he put such conditions on it that such a non-Ahmadi would in effect have to be an Ahmadi!

Mirza Bashir Ahmad wrote about these conciliatory statements of the Promised Messiah that: “The Promised Messiah gave people a bitter pill to swallow which he coated with sugar, but Hazrat Khalifat-ul-Masih 2 has given them the pill directly without sugar coating.”

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam


In 1914, Mirza Bashir Ahmad simply called MGA a Mujadid, not a Prophet—Review of Religions of June 1914

In the Review of Religions of June 1914, Mirza Bashir Ahmad (the younger brother) has described being Mujaddid of the 14th century as the mission of Hazrat Mirza sahib. See this link.


Mirza Bashir Ahmad did Takfir on all Muslims and Lahori-Ahmadis (1916)

This was taken from the Lahori-Ahmadiyya website:

The Qadiani Jama‘at has placed on its website, in December 2007, the book Kalimat-ul-Fasal by Mirza Bashir Ahmad published by them in 1915, and written only a few months after the Split of 1914. Below is a link to the book:

The author, a son of Hazrat Mirza Ghulam Ahmad, was the younger brother of the then khalifa of their community Mirza Mahmad Ahmad. In this book are expressed, in the most stark and unambiguous language, those highly dangerous and extreme beliefs which were entirely unacceptable to many leading Ahmadis, who thereupon formed the Ahmadiyya Anjuman Isha‘at Islam in Lahore to preserve the real teachings and mission of Hazrat Mirza Ghulam Ahmad.

Its online publication is surprising because for several decades, starting in the 1950s but more particularly since 1974 when Ahmadis were declared non-Muslim in Pakistan in the state constitution, the Qadiani Jama‘at had been distancing itself from these repugnant doctrines.

In summary, those objectionable doctrines are that:

  1. Hazrat Mirza Ghulam Ahmad was a prophet and messenger of Allah in a real sense just as Moses, Jesus and the Prophet Muhammad were prophets of God.
  2. All Muslims who do not follow him are actually unbelievers just as Jews and Christians are unbelievers in Islam.
  3. In practical relations in religious matters Ahmadis must treat other Muslims as being non-Muslims.

We quote below some extracts from this book showing how it presents the above beliefs. The original Urdu text is displayed below as images from the online book.

(Note: The version of this book on the Qadiani Jama‘at website has been taken from the March-April 1915 issue of the Urdu Review of Religions. The page references given here are to that version. The same pages from the magazine were also reproduced as a separate book, in which the number of each page is 90 less than the corresponding page number in the magazine.)

Mirza Bashir Ahmad begins a chapter as follows:

Kalimat-ul-fasal, p. 107

“In this chapter some Quranic verses will be mentioned which show that Allah has made it obligatory to declare faith in all messengers and has called as kafir those who do not consider it necessary to believe in all prophets.” (p. 107)

After quoting such a verse, he concludes:

Kalimat-ul-fasal, p. 110

“Thus, according to this verse, every such person who believes in Moses but not in Jesus, or believes in Jesus but not in Muhammad (peace be upon him), or believes in Muhammad but not in the Promised Messiah, is not only a kafir but a staunch kafir and is excluded from the fold of Islam.” (p. 110)

It is declared here that all Muslims who do not belong to the Ahmadiyya Movement are non-Muslims because they do not believe in Hazrat Mirza Ghulam Ahmad as a prophet, just as Jews and Christians are non-Muslims for not believing in the Holy Prophet Muhammad as a prophet. Such a Muslim is declared as not merely a kafir but a pukka kafir, meaning staunch or firm kafir.

Later on he writes:

Kalimat-ul-fasal, p. 119

“It is a basic point that as the Promised Messiah is a messenger and prophet of God, he therefore has all the rights that other prophets have, and to deny him is the same as to deny any other prophet of Allah.” (p. 119)

Later in the book, Mirza Bashir Ahmad replies to several objections against his standpoint that the above were the beliefs of Hazrat Mirza Ghulam Ahmad.

One of these objections is: If he is a prophet as the Holy Prophet Muhammad was prophet, then why did he not require his followers to recite a kalima in his name? Mirza Bashir Ahmad declares this to be a foolish objection and writes:

Kalimat-ul-fasal, p. 158

“The fool does not realise that ‘Muhammad is the messenger of Allah’ was put in the Kalima because he is the crowning head of the prophets and the Khatam-un-nabiyyin. By mentioning his name all other prophets are implicitly included. There is no need to mention the name of everyone separately. Admittedly, the coming of the Promised Messiah has created one difference, and that is that before his coming the significance of the words ‘Muhammad is the messenger of Allah’ included (besides the Holy Prophet) only the prophets before the Holy Prophet Muhammad, but after the coming of the Promised Messiah one more prophet was added to the significance of these words. … In other words, the same Kalima is still to be used for admission into Islam, the difference merely being that the coming of the Promised Messiah has added one more messengerto the significance of the words ‘Muhammad is the messenger of Allah’.” (p. 158; underlining here is ours).

It is plainly stated here that although members of the Qadiani Jama‘at proclaim the same Kalima in words as other Muslims, namely, “There is no god but Allah and Muhammad is the Messenger of Allah”, but they actually have in mind something more added to it, over and above what other Muslims believe. How can they then complain if the opponents of the Ahmadiyya Movement accuse them of reciting a different kalima?

Relations with other Muslims

Close to the end of this treatise, Mirza Bashir Ahmad answers the objection that if his standpoint is true, then why did the Promised Messiah still permit his followers to have those relations with other Muslims which are required exclusively between one Muslim and another, and are not allowed with non-Muslims. He replies:

Kalimat-ul-fasal, p. 169

“This objection shows the lack of knowledge of the objector. We find that the Promised Messiah has permitted us to have only that relationship with non-Ahmadis which the Holy Prophet Muhammad permitted with Christians.” (p. 169)

He goes on to give examples of how Ahmadis can only have those relations with non-Ahmadis which Islam allows Muslims to have with Christians or with Jews:

Kalimat-ul-fasal, p. 169
Kalimat-ul-fasal, p. 170

“… If you say we are permitted to marry their (other Muslims’) daughters, I say we are also permitted to marry daughters of Christians. If you ask, why do we say salam to non-Ahmadis, the answer is that it is proved from Hadith that sometimes the Holy Prophet Muhammad even said salam to Jews in response to them. … Therefore, in every way the Promised Messiah has separated us from other Muslims, and there is no relation which Islam requires exclusively between Muslims which has not been prohibited to us (with other Muslims).” (p. 169–170)

According to this explanation, when a member of the Qadiani Jama‘at says assalamu alaikum to a non-Ahmadi he does so only as he would to a Jew or Christian in some circumstances, only as a return of greeting, and not as a sign of the common bond of the brotherhood of Islam.

He then replies to another question under the same objection about relations with other Muslims:

Kalimat-ul-fasal, p. 170

“The objection arises here as to why the marriage of a woman who is an Ahmadi is not dissolved if her husband is a non-Ahmadi, or why is the inheritance of a deceased Ahmadi allowed to his non-Ahmadi son when a kafir is not allowed to inherit from a Muslim.” (p. 170)

In his reply he tells us that there are two kinds of commandments in Islam: those to be carried out by the individual and those that can only be carried out by the government or the law of the land. Then he writes:

Kalimat-ul-fasal, p. 170

“As matters of inheritance and dissolution of marriage fall under the law of the government, this is why the Promised Messiah wrote nothing about these. If he had possessed governmental power, he would have issued the same orders in these matters as well.” (p. 170)

Just ponder over this last statement! It is declaring, openly and bluntly, that if the Head of the Qadiani Jama‘at were to have the power to make laws in a country he would issue orders to the effect that non-Ahmadis should be treated as non-Muslims under the law of the land. So on what grounds can the Qadiani Jama‘at complain when they themselves are declared as non-Muslims under the law of the land in Pakistan?

All these extreme beliefs came back to haunt the Qadiani Jama‘at with a vengeance. They were declared non-Muslim in the law of the land by a government of non-Ahmadis in Pakistan in 1974 in exactly the same way as Mirza Bashir Ahmad has here proclaimed that his Jama‘at would do to non-Ahmadis if it should possess political power. They are prevented by the anti-Ahmadiyya groups from using or displaying the kalima because, it is alleged, they add Mirza Ghulam Ahmad in it by implication. Then there are the widely-reported assalamu alaikum court cases in Pakistan in which members of the Qadiani Jama‘at have been charged by the police with the crime of using this greeting, which is meant for use by Muslims. As quoted above, according to Mirza Bashir Ahmad when members of his Jama‘at say assalamu alaikum to other Muslims it does not mean they are regarding them as Muslims.

No doubt, all these repressive legal restrictions against them are highly unjust and a complete travesty of the teachings of Islam, and deserve total condemnation. But the Qadiani Jama‘at leadership themselves believe in directing the same unjust measures against all other Muslims.

“A Muslim is one who accepts all those appointed by God” by Mirza Bashir-uddin Mahmud Ahmad, April 1911

This entry is about the essay by the son of MGA, Mirza Bashir-uddin Mahmud Ahmad in his own magazine, the Tashhidhul Adhhan of April 1911 (see page 91).  This is the essay that solidified the “Qadiani” concept in terms of those Muslims who have rejected Mirza Ghulam Ahmad outright.

Some quotes

  • “He (Mirza Ghulam Qadiani) has regarded him as an infidel who knows him to be truthful and does not believe him in speech but has not yet entered the fold.”

(“Tashi-ul-Azhan”, 6:4, Apr. 1911, Miyan Mahmood Qadiani – “Aqaid-e-Ahmadia”, Page 108)

Related Essays

Ahmad, the Messenger of the Latter days: By Mirza Bashir-ud-Din Mahmud Ahmad (1924)


We have found another rare book by Ahmadiyya leadership, its from 1924 and gives us many clues as to the life of MGA.

MGA’s family only moved back to Qadian after Ranjit Singh died, i.e., 1839
Ahmadiyya leadership has lied for years and years about the birth-year of MGA.  MGA himself told the world that he was born in 1839 or 1840, he wrote that in 1897, in his famous Kitab ul Barriya.  In this book, Mahmud Ahmad is trying his best to argue that MGA was born in 1836 or 1837, however, he quotes Lepel Griffin’s famous, “Punjab Chiefs”, wherein Mr. Griffin tells us that it was only after Ranjit Singh Died in June of 1839 that MGA’s family was allowed to move back to Qadian.  Mahmud Ahmad, the Ahmadi Khalifa, thus disproves himself.  Mahmud Ahmad seems to quote the 1909 edition of Lepel’s Punjab Chiefs, which has a different name, “Revised as Chiefs and Families of note in the Punjab (1909)”.

Mahmud Ahmad’s quotation
(See page 6) “Mention must be made of Mirza Ghulam Ahmad, younger son of Ghulam Murtaza and founder of the remarkable religious movement known as the Ahmadiyya.  Born in 1839, he received an excellent education, and in 1891 he declared himself to be the Promised Mahdi or Messiah of the Muslim faith…..”

Mahmud Ahmad lies about MGA being carried by Train to Batala
I have already covered this issue here:

Mahmud Ahmad doesnt mention anything about a death certificate at all.  That story seems to have began its circulation after 1924, as Ahmadis were covering up the indiscretions of  MGA.  The truth is….MGA’s body was carried from Lahore all the way to Qadian (see Muhammad Ali, 1916).

The PDF book
Ahmad The Messenger of the Latter Days

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