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Bashir Ahmad Orchard, the first non-desi-Ahmadi-imam


Dear readers, we have recently covered some of the non-pakistani-imams that were rushed through Jamia and even though they failed, were made imam’s by the Ahmadi Khalifa.  Bashir Ahmad Orchard, previously known as John Bren Orchard (April 26th, 1920 – July 8th, 2002), seems to be their first ever indigenous European Ahmadiyya Missionary, he was born in Torquay, England and thus became the first ever English-Ahmadi-missionary.  His brother was a Roman Catholic priest. But to the astonishment of his fellow officers, he began to take instruction in Ahmadiyya.  For Bashir Orchard, after the war, there were no prospects, things were bad and rationing of the basic food, Britain was devastated by the german bombing and overall war effort, there was rubble everywhere, things were not looking good for him. Joining Ahmadiyya was a good situation, where he got a super-young desi- woman, employment and comfy life.

He was sent off as a missionary by the 2nd Khalifa, however, he didn’t pass Jamia or any other islamic school, the Khalifa waived all of that and made Bashir Ahmad Orchard a Murrabi nevertheless.  He was given an important young Ahmadi woman, in fact, Orchard became a brother-in-law of the Khalifa since he married the only sibling of the Khalifa’s first wife.

His preaching was very unsuccessful, his son even admitted as much, both in Scotland and Guyana.  He seems to have been specifically used as the token English-Ahmadi and was marketed as such.  He also claimed to be a recipient of divine revelations and true dreams.

When he died in 2002, the ROR wrote the story of his life and conversion.  Bashir Ahmad Orchard interviewed.  His children interviewed.

His wife and children
He was married to Qanita in 1948 in either Lahore or Rabwah, she died in 2011, Ahmadiyya sources claim that she was 81 at death, which makes her DOB as roughly 1930.  She was the granddaughter of Dr. Khalifa Rasheed-ud-din and was the niece of Umme Nasir, first wife of Khalifatul Masih II.  They had 5 children in total.  2 daughters and 3 sons.  This is interesting, since Dr. Khalifa Rasheed-ud-din only had 2 daughters, one was married off to Mirza Basheer-ud-did Mahmud Ahmad and the other daughter was married to a Shia-Muslim.  Bashir Ahmad Orchard seems to have married into that tree.  Nasira Rehman is a daughter of his. Abida Rehman is another.  The son of Bashir Ahmad Orchard did an interview a few years ago, his son’s name is Nisar Ahmad Orchard.  He has another son named Nasir Orchard. Essah Orchard is also interviewed, he is a grandson of Bashir Ahmad Orchard.

His grandchildren arrested 

He fought in WW-2 in France, was evacuated from Dunkirk, and was commissioned as an officer for British-India as he fought on the Burma front.  By age 24, he was a drunkard, heavy gambler and heavy smoker.  He most likely indulged in prostitutes like most British officers as well.  In 1945 through Sergeant Abdul Rehman Sahib Dehlvi he was introduced to Ahmadiyya.

April 1945
Orchard tells us that he visited Qadian during the final stages of the official Burma campaign.  By April, the Japanese had been totally beaten in Burma, a few months later, atom bombs were dropped.  During his trip to Qadian, he met the Khalifa and saw Qadian in full detail.  He then returned to his unit and defeated the Japanese and returned to England on April 21st, 1946.

While in England, he visits the famous Ahmadiyya Fazl Mosque, and meets Jalal ud Din Shams and inquires what it would take to become an Ahmadi murrabi.  He is then accepted by the Khalifa and prepares to spend the rest of his life as an Ahmadi missionary.

May 1st, 1947
Orchard arrives in Qadian and is greeted by the Khalifa and given a warm reception.  He was given an ahmadi woman and was married.

A quote:

This event has been described by Maulana Shams:

After his release from the army, when he arrived in England, he stayed for two days only at Bristol with his relatives and so, on the third day, he was at the mosque in London. During his conversation with me he expressed his willingness to live at the mosque and become a Muslim missionary. I explained to him the responsibilities of a missionary and the required qualifications for missionary work. Eventually I promised him to see to his case sympathetically for missionary work and would write to him this matter. He was a little bit upset from my reluctance in accepting his offer readily. After a few days he, however, dedicated his life for the service of Islam unconditionally like other waqifeen. I sent his application to Hazrat Amir-ul-Momineen, with my opinion that he might be a useful missionary. I asked him to come and stay with us and to begin the study of Islam. Hazrat Amir-ul-Momineen graciously accepted his Waqf and Mr. Orchard began to work with other missionaries.
Review Of Religions, June 1947

August 1947–the partition
Orchard claims to have remained in Qadian until the partition, he then recalls a story wherein he was part of a major convoy from Qadian to Lahore.  He claims that his future wife was also in this convoy, she was in one of the trucks and he was in another (see 23:32 mark). Although he couldn’t remember, he seems to have spent time in Lahore and Rabwah up until 1949, wherein he was sent to Glasgow, Scotland by the Khalifa. He is mentioned as an Ahmadi who served during WW-2 in the paperwork that was submitted to the boundary commission. He is listed as #105.

1948 in Lahore and Rabwah
He is married into a major Ahmadi family, he is now a brother-in-law with the Khalifa.

He seems to have been stationed at Glasgow, Scotland by the Khalifa.  His wife went with him.

1952 – 1966
The Khalifa orders Orchard to go the west Indies and preach Ahmadiyya, his young wife went with him.  He went to Guyana to be specific.  The Ahmadiyya Jamaat doesn’t seem to have grown much in this area and in these 14 years.  Nor has it grown much after.

He returned to Glasgow, Scotland.  Even though he was a paid-employee of the Mirza family, he was allowed to sell stamps and thus make money for his own welfare as well as other random expenses.  His wife and kids lived in the mission house in Glasgow.  Thus, Ahmadiyya INC saved money.

1983, he leaves Scotland for England
He moved to South England and continued working as a missionary, first in Oxford and later to London.

May 1984
He is on the editorial board of the Review of Religions, see the  May 1984 edition.  He remained as its editor until at least December of 1990.  He doesn’t seem to be very good at giving speeches or leading prayers, the Ahmadiyya jamaat thus uses Orchard in an area wherein he might be of service, editing the english language.  Most of his writings are general in nature, he doesn’t have the capacity or knowledge to write about in-depth islamic topics.  Its unclear if he edited the Moslem Sunrise, it doesn’t seem so, however, he did have some of his essays published in it.

He performs Hajj.  A collection of his writings are transferred

He passes away.

Links and Related Essays

Click to access Devotion-of-Life.pdf


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Who is Bashir Ahmad Orchard? The first Irish-Ahmadi Mullah

We have written about this mullah before. As soon as he died, Ahmadiyya INC seems to have hired Noonan as a replacement. In the below, we have posted his conversion story. His daughter posted on twitter here–

Nasira Rehman

The data

Account of Bashir Ahmad Orchard

Account of Bashir Ahmad Orchard

Bashir-Ahmad-OrchardTorquay is a delightful holiday resort on the south coast of Devon and it was there that I first saw the light of the day on 26th April 1920. My father was a doctor and my mother had been a nurse prior to her marriage. Class distinction existed more than it does today. My parents belonged to the upper middle class. My paternal grandfather had also been a doctor while my mother’s father was an admiral. The only grandparent I knew was my maternal grandmother and she died while I was still a young boy.

I had two elder brothers but no sisters. The eldest, who was three years older than me, met an untimely death during the Second World War when the battleship on which he served was sunk in the Mediterranean by enemy action. My other brother, who was inclined towards religion from a young age (and is now a Roman Catholic Priest), was at middle age, a Protestant priest in the Church of England, but subsequently had to quit his vocation. He took up teaching as a profession in a school. He again had the urge to priesthood in the Roman Catholic Church. My mother also became a Roman Catholic soon after my brother’s conversion. She was a very religious lady all her life and regularly attended church. My father, however, was little interested in religion. One of my maternal aunts had been a missionary in china for forty years and had much to do in helping my brother first become a priest in the Church of England.

When I was three years old my father bought a house situated on a hill overlooking Torbay. It was on the fringe of the countryside at a point called Barton Cross. I used to love to roam the fields and woods also to find my way to the many beaches, which were not so very far away. I enjoyed gathering wild fruits and nuts. When in season, I used to get up in the early hours of the morning and search the fields for mushrooms before other people appeared on the scene for the same purpose. Those days remain with me as living memories.

My brothers and I went to Winchester Lodge Preparatory School. The headmaster was a keen cricketer who played for Wiltshire. I was in both the cricket and football teams. One by one we left the school, as we grew older and moved on to Monkton Combe, which is the name of a well-known public school on the outskirts of Bath. I never enjoyed school nor was a bright pupil. I left school at the age of sixteen without any kind of educational certificate. Once I expressed my desire to become a doctor and I thought my father would be pleased that I wanted to follow in his footsteps. He promptly rebuffed me and told me I could never become a doctor because I lacked the aptitude for diligent study.

I left school at the end of the summer term in 1936. During that last term my mother had been granted legal separation from my father and had taken up temporary residence in Bath. Later she settled in Bristol. I was at a loose end and for nothing better to do I joined the army although I was far below eighteen, which was the required minimum age. My regiment was the Somerset Light Infantry and my pay was two shillings (ten pence) a day. Life was tough and I did not find congenial companionship as I had been brought up in a more cultured society. I had signed up for seven years, but at the end of my second year, I wrote to my father requesting him to purchase my discharge, which was the only way of terminating my service. He promptly sent me a cheque for thirty-five pounds and within a few days I was back with my mother.

It appears that I still had some attachment for army life as I soon joined a Territorial Unit of the Royal Army Medical Corps. Territorials were part-time soldiers who normally did not have to train for more than one evening a week.

War clouds were looming on the horizon and on 3rd September 1939, Britain declared war on Germany. My unit was immediately mobilized and once again I was a full-time soldier. We were sent to France and later moved up into Belgium. The German offensive pushed us back to the beaches of Dunkirk from where the battered remnants of the British Expeditionary Force were evacuated back across the English Channel to their homeland. I remember boarding a boat crowded to capacity with dishevelled and weary troops. Almost immediately I fell asleep and when I awoke the boat was entering Dover harbour. Relief organisations were waiting to distribute tea and refreshments after which we were dispatched by train to a destination in Wales where, as heroes and not as prisoners, we were billeted in the cells of a local prison.

In 1941, I applied for a commission in the Indian army. I had to present myself before several interviewing boards and finally I was accepted as an officer cadet and sailed for India in 1942 with a contingent of other cadets. The ship was one in a large convoy, which took two months to reach Bombay. Our final destination was Bangalore where we underwent a six months’ course of training before being posted to our regiments as second lieutenants. I joined the 17th Dogra Regiment, which was stationed as Jullundur. Later was transferred to the Indian Army Ordnance Corps. I spent considerable time on active service in Assam and Burma. Perhaps one of my most memorable experiences was the siege of Kohima in the Manipur hills close to the Assam-Burma border. I was one of a motley force congregated on a wooden hill and completely surrounded by the invading Japanese. We were subjected to bombardment and attack for two weeks until reinforcements eventually broke through and relieved us. Supplies were dropped to us by parachute. On one occasion, in particular, I was very fortunate not to lose my life. We were in the trenches. A senior officer called me away from my position for a few minutes. During that brief period a shell landed in the trench on the spot, which I had just vacated. Two soldiers who had been near to me were killed.

The fore mentioned event took place in 1944, in which year deeper spiritual inclinations seemed to awaken within me. I was never much influenced by Christianity. I had become quite enchanted with Hindu literature and a close friend of mine was a Brahmin. As yet I had not been attracted in any way towards Islam although I did enjoy reading about the lives of the Moghul emperors in Glimpses of World History by Pandit Nehru.

Right up to that time my enjoyment in life was more or less the same as most young men. At sixteen I had become a regular drinker and smoker. Gambling was in my blood. When I was eighteen I had a temporary craze for dancing and, of course, I enjoyed going to the cinema and theatre. Although smoking is not specifically forbidden in Islam and may be considered a lesser vice, it was the hardest of them all for me to overcome. Nevertheless the physical and spiritual benefits gained from discarding that obnoxious habit have been immense.

My unit was camped near Imphal, which was a frontier outpost close to the Burma border. An Ahmadi sergeant who was also serving in my unit concluded, for reasons best known to himself, that I might be a person to whom he could introduce the message of Islam. His name was Abdul Rahman Dehlvi. There were also a number of other Britishers attached to the same unit, but as far as I know, he never approached any of them. Naturally he had to exercise diplomacy in view of the fact that I was commissioned officer with whom it would not be normal to discuss or propagate freely his religion. He arranged for a copy of the ‘Philosophy of the Teachings of Islam‘ by Hazrat Mirza Ghulam Ahmad to be sent to me from Qadian.

My senses were exceedingly dull in those days and for this reason I found much of its contents hard to comprehend. Nevertheless parts of it inspired me and uplifted my spirits. Later on I deliberately left it on the reading table in the officers’ mess but I do not think anybody paid much attention to it. That was more than thirty-five years ago, during which time I have read it thirty to forty times and, like the hopeful batsman, I may score fifty sooner or later.

Two weeks leave were due to me and I was undecided where to go. Sergeant Abdul Rahman Dehlvi urged me to go and stay with one of his friends in Qadian, which was quite an unknown place to me and involved a long journey of approximately a thousand miles. A couple of days later I told him that I decided not to go. My pronouncement brought such a look of disappointment on his face that, merely out of sympathy for him, I immediately reversed my decision and promised to go for a few days.

Imphal lay about eighty miles from the nearest railway link at a jungle base called Manipur. The two places were connected by a long winding road that snaked up and down and round about a succession of jungle-clad hills. This was the first stage of my journey. It took me at least a week to reach Qadian, which I then came to know, was a small isolated town. Nobody was on the station to receive me as no one had been intimated the time of my arrival. I hired a horse vehicle and asked the driver to take me to the house of Mufti Mohammed Sadiq, which was the name of the person, with whom I was supposed to stay. I was jogged along a bumpy road and then through some narrow streets until the driver stopped by a door in a wall inside of which, some steps led to another door on the level of a roof courtyard. I knocked on the upper door. A chain jangled inside and the door was opened by a white bearded elderly gentleman stripped bare to the waist, no doubt on account of the hot weather. He was Mufti Sadiq. Both of us were surprised to see one another. I introduced myself and forthwith Mufti Sadiq instructed the horse vehicle to take me to the guesthouse, where I was accommodated in a sparsely furnished whitewashed room. Shortly afterward Mufti Sadiq came around to meet me. This time he was dressed in flowing robes and wore a magnificent headdress. Later I came to know that he was a companion of the Promised Messiah, Hazrat Mirza Ghulam Ahmed, and also had been the first missionary to the United States of America.

Next day Mufti Sadiq escorted me around Qadian drawing my attention to various places of interest. I remember asking him on that occasion, what was the attitude of the Jama’at towards smoking? He replied, while it was not specifically forbidden, it was discouraged.

The highlight of my two-day visit was an audience with Hazrat Mirza Bashiruddin Mahmood Ahmad, the Khalifa and the supreme head of the Jama’at Ahmadiyya. This was a memorable event, although at that time I did not fully appreciate the significance of his spiritual status. He was seated on a chair on the verandah of his house. I do not remember the details of our conversation, though I do remember expressing my view that it was sufficient to follow the Ten Commandments in order to live a good life. His answer was to the effect that they were only some general principles which needed further clarification, such as the commandment ‘Thou shalt not kill’.

I was impressed most of all by his luminous countenance, which radiated an intangible spiritual light, which seemed to shine from his face and when he spoke, a charming smile animated his face. He was an embodiment of energetic repose, radiating physical, intellectual and spiritual magnetism, which captivated all within his presence. I realized that I was in the company of no ordinary person.

Generally I was impressed by everyone I met. This was what attracted me towards Islam more than anything else. My knowledge of Islam at that time was negligible, but I reasoned, that if these people were fruits of the faith, then it certainly had something to offer. I was in search of the truth and later I was to realize that I had found it in Qadian.

A notable event took place in my life in the evening after my departure. I was waiting on the station at Amritsar which is a town about thirty miles from Qadian. While waiting for my connection, I joined some other officers for drinks in the refreshment room. I was suddenly overcome with a feeling of aversion. The atmosphere seemed repulsive compared with the holy atmosphere of Qadian. There and then I resolved to forsake drinking once and for all. One of the first things I did when I rejoined my unit on the Burma front was to throw away all the bottles of alcohol I had in my possession.

The army was now on the offensive pushing deeper and deeper into Burma. The Japanese were in retreat and we reached a small town called Meiktilla. It was there that I made my decision to join Ahmadiyyat, the true Islam. I signed the Bai’at form and posted it to Qadian. That was, no doubt, the greatest step I had ever taken in my life.

I have already mentioned that I was shackled to both these vices (drinking and gambling).  Even on my historical visit to Qadian I carried a bottle of whisky and a bottle of rum in my luggage. Fortunately some higher power or my better judgment prevented me from taking drinks while I was there, although at that time, I did not consider drinking to be wrong in any way. I used to gamble on horses, greyhounds, dice and card games. Once when stationed at Imphal I lost a month’s pay gambling on cards with officers. These were the first two evils from which Islam rescued me.

Prior to my acceptance of Ahmadiyyat, I used to contribute nothing in the way of God or towards charity. Islam taught me the philosophy of giving in the way of Allah. Sacrificing what one loves for the sake of Allah wins the pleasure of Allah and earns one abundant reward. I commenced by paying one sixteenth of my income and later increased it to one tenth (Al-Wassiyat). Finally in 1967, I commenced paying one third and have been doing so ever since. Despite the fact that I enjoy only a meagre income, life is good to me in every respect. In addition to Zaka’at, I also regularly give Tahrik-i-Jadid and Ansar contributions, plus payments towards my Jubilee Fund promise and various other appeals.

Ahmadiyyat introduced into my life the regular observance of daily prayer which have proved a source of great blessing and comfort to me, testifying to the truth of the verse in the Holy Quran:

It is only in the remembrance of Allah that hearts can find comfort. (13:29)

I am still novice in the art of prayer. Prayer is more than a routine habit. I have gained much on the subject from the writings and discourses of the Promised Messiah may peace be upon him. They have been a source of inspiration to me.

Sometimes it is a matter of wonder to me how any Muslim, who is attached to Islam with a sincere heart, can intentionally fail to offer the prescribed prayers as commanded by Allah. Once when I was in Qadian shortly after my acceptance of Islam, an announcement by Hazrat Khalifatul Masih II appeared on a board outside Masjid-i-Mubarak, stating that if anyone during a period of ten years, knowingly and deliberately forsook even one prayer of the day, then he could not count himself as a true Ahmadi.

Everybody dreams. It is a normal function of the body. Investigators have ascertained that even animals dream. Since time immemorial, God has revealed Himself through the medium of dreams. The Holy Qur’an and earlier scriptures abound with incidents of people to whom God communicated knowledge, messages and future events through dreams. I do not recall the details of any dream before the time I accepted Ahmadiyyat. Since then, however, I have had many dreams, which I have never forgotten. Throughout the years they have remained with me as fresh and clear as at the time I received them.

I had no goals or ambition in life before I accepted Ahmadiyyat. I had no plans for the future. During the war I was a soldier due to compulsory service. I was more or less drifting through life like a capsized boat in the open sea. Yet when I was a very young child I was once gripped by a powerful yearning, which occurred one night when I was bed. I wanted to become and do something extraordinary. I did not want to pass through life being just one of the crowd. I wanted to be unique in one way or another. At that time I am sure I was not more than ten years of age at the most. I do not recall ever thinking or dwelling on the matter again. It was just like a flash of the moment, which never re-occurred but must have taken root in my subconscious mind from where later it was to emerge into reality. It would appear that this was brought about through my acceptance of Ahmadiyyat as the following events may suggest.

When the world war ended in 1945, I returned to England and was immediately demobilised. I went straight to my mother in Bristol where I stayed for a couple of days. I then travelled to London in search of the London Mosque where I introduced myself to the Imam Maulana J.D. Shams. I expressed my desire to work with the mission and also dedicate my life completely to the service of Islam. This event has been described by Maulana Shams:

After his release from the army, when he arrived in England, he stayed for two days only at Bristol with his relatives and so, on the third day, he was at the mosque in London. During his conversation with me he expressed his willingness to live at the mosque and become a Muslim missionary. I explained to him the responsibilities of a missionary and the required qualifications for missionary work. Eventually I promised him to see to his case sympathetically for missionary work and would write to him this matter. He was a little bit upset from my reluctance in accepting his offer readily. After a few days he, however, dedicated his life for the service of Islam unconditionally like other waqifeen. I sent his application to Hazrat Amir-ul-Momineen, with my opinion that he might be a useful missionary. I asked him to come and stay with us and to begin the study of Islam. Hazrat Amir-ul-Momineen graciously accepted his Waqf and Mr. Orchard began to work with other missionaries.
Review Of Religions, June 1947

Allah works in mysterious ways. He willed that this insignificant individual should become the first European Ahmadi Muslim missionary. This was, indeed, a singular favour, which Allah bestowed upon me. The following words of counsel were delivered to me by Hazrat Khalifatul Masih II:

At this time you are unknown, no doubt, and unheard of, but soon the time is coming when nations will feel proud of you and sing your praises. So mind, you do not take lightly what you say and what you do. Do not think that your movements are only personal, no, but they pertain to the whole British nation. The posterity will imitate your movements and follow them to the letter…if your movements and activities will be in accordance with Islam, and noble and grand, then they will be instrumental in raising the moral tone of your nation, but if they are below the mark and not in strict accordance with Islam, your nation will be the loser, thereby try therefore, to set a noble example for posterity, otherwise God will have another man to fulfill this task. When Ahmadiyyat will have spread all over the world, and spread it must, no power on earth can impede its destined progress, then there will be reverence for you in the hearts of the people, greater, than the one which they have for the greatest of the Prime Ministers.
Review of Religions, June 1947


Maulana Bashir Orchard with Hazrat Khalifat ul Masih IV meeting Mr Montgomery Watt

I close this short review of my life with gratitude to Allah for his blessings and favours and with the declarations that all praise is due to Allah the Lord of all the worlds.

Mr Bashir Orchard served as a missionary in England between 1946 and 1952. He was then posted to Trinidad, West Indies from 1953. In 1957, he was recalled to Rabwah for an eight month refresher course, after which he was posted as a missionary to Guyana, South America. In 1966, he was transferred to Glasgow and remained there until 1983, when he was posted to Oxford, England.

In 1987, he was transferred to Islamabad, England, to concentrate on being Editor of a magazine called ‘Review of Religions’.

Mr Orchard has written several articles and books on Islam including ‘Life Supreme‘ and ‘Guideposts‘.

He would always take part in the Charity Walks and was determined to finish the walk, no matter what the distance was.

He passed away in 2002.  May Allah grant him the highest abode in heaven, Amen.

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

Rare video footage of Qadian in 1947 by Bashir Ahmad Orchard


Bashir Ahmad Orchard was the first ever Irish-born Ahmadiyya-mullah.  He seems to have converted to Ahmadiyya in the mid-1940’s.  He seems to have had a video camera and has shared footage of Qadian in 1947.

The video

Some comments about this video
1.  Muhammad Zafrullah Khan seems to have the biggest house in Qadian by 1947.

2.  Qadian seems to be simply a 3-mile radius of ‘village-homes”, with a few larger homes, which seem to only include MGA’s home and Zafrullah Khan’s home.

3.  In 1947, Qadian was the only place in the Punjab wherein Muslims were left un-molested as the mass migration shook the entire sub-continent.  Smith reports that Mahmud Ahmad and the majority of the population at Qadian remained present in Qadian, until the British govts. military showed up and forced them to leave.  Smith reports that Mahmud Ahmad was safely transported out of Qadian under military protection.  

Links and Related Essays


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




The Ahmadiyya community in the UK–full financial report analysis for 2019

Per the UK charities commission’s mandatory report from the Ahmadiyya Muslim Association United Kingdom (AMAUK) collected 22 million pounds for the financial year ending 30 June 2019, see the charities commission website. We have written analysis of some of the other Ahmadiyya charities in the UK, see here. It should be noted that the AMAUK is separate and behaves separately from the Ahmadiyya Muslim Jamaat International (AMJI). Continue reading “The Ahmadiyya community in the UK–full financial report analysis for 2019”

AL-SHIRKATUL ISLAMIYYAH is an Ahmadiyya non-profit company that owns MTA and spends 6 million a year on fundraising

Watch my quick video introduction on this topic herein. Another way that the Ahmadiyya jamaat operates is via AL-SHIRKATUL ISLAMIYYAH. This is a another charity that is operated by the Ahmadiyya jamaat via proxies. The main man is Abdul Baqi Arshad, who is a director of MTA, he also has stake in many other related companies. Mirza Masroor Ahmad doesn’t legally control anyone or anything. In reality however, Mirza Masroor Ahmad controls every single part of the Ahmadiyya Jamaat, however, its not legal control, its manipulation and bullying that he uses against his own Mullahs, aka employees as he gets them to keep working to market the Ahmadiyya movement and thus gain converts. Abdul Baqi Arshad owned important companies that were storing money in Panama for the Ahmadiyya Movement, they are TJ Holdings and Bilal Investments Inc.

Also, why does the Mirza Sharif Ahmad Foundation hold the Ahmadiyya headquarters as an asset?

Continue reading “AL-SHIRKATUL ISLAMIYYAH is an Ahmadiyya non-profit company that owns MTA and spends 6 million a year on fundraising”

The history of Ahmadiyya in Grenada

The Qadiani-Ahmadi’s have a failed mission in Grenada. Per Mirza Mubarak Ahmad’s, “Our Foreign Missions”, he claims that Bashir Ahmad Orchard was sent in the 1950’s. However, he was soon recalled to Rabwah in some type of emergency situation, and the Qadiani-Ahmadi’s never restarted the mission. However, they were close by in Trinidad and Tobago and Suriname.
Links and Related Essay’s

#grenada #ahmadiyyaingrenada #ahmadiyyainthecaribbean

The history of Ahmadiyya in Trinidad and Tobago

Ahmadiyya arrived in Trinidad and Tobago in 1952 (see mosques around the world). Our Foreign Missions (by Mirza Mubarak Ahmad) states that the Ahmadiyya mission was started in 1950. The first Ahmadiyya missionary sent to the island was Maulana Muhammad Ishaque Saqui. The Lahori-Ahmadi’s are also on the island and have had a jamaat for some years, they were also nearby in Guyana. By 2021, we estimate no more than 200 Ahmadi’s on the entire island. Continue reading “The history of Ahmadiyya in Trinidad and Tobago”

How did Mirza Basheer ud Din Mahmud Ahmad marry his 3rd wife? The mother of Mirza Tahir Ahmad?

In 1917-1918, the Khalifa was in his second wife’s living quarters and was walking out of the wash room and noticed a 10-12 year old girl (Syedah Maryam) playing in his courtyard. He asked his second wife (Amtul Haye) as to who she was. She told him that this was the daughter of Dr Syed Abdus Sattar Shah. He married her 3 years later (1921), she was barely 12-14 years old, the Khalifa was 35. She was given private quarters and thus moved in with the Khalifa at his mansion at Qadian. 3 years later, Amtul Haye died mysteriously. Nevertheless, she had her first child with the Khalifa in roughly 1924-25, he died in infancy, Mirza Tahir Ahmad was born in 1928, he would go on to be the 4th Khalifa.

Meri Maryam, Anwar-ul-Ulum, Vol. 17, pp. 347-372; Al Fazl, 12 July 1944, pp. 1-8

Having remained ill for quite some time, Hazrat Umm-e-Tahir, Syeda Maryam Begum Sahibara, passed away on 5 March 1944. This naturally brought grief to the Jamaat at large, but it struck her husband, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra the most.

For approximately three months, Huzoorra did not write anything about her. However, under the Islamic teaching of remembering the righteous qualities of the deceased, Huzoorra penned a beautiful obituary of his noble wife, alongside mentioning the noble qualities she possessed and the services she rendered for the Jamaat. This book perfectly depicts Hazrat Musleh-e-Maud’sra tenderhearted nature and affection.

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra

Syeda Umm-e-Tahir’s youth

Approximately 36 years ago, the Promised Messiah, peace be upon him, settled the nikah of our younger brother, the late Mubarak Ahmad, with Maryam Begum, daughter of Dr Syed Abdus Sattar Shah Sahibra. The purpose behind the nikah was probably to see the practical fulfilment of some dreams and eliminate any subsequent cautionary aspects. However, Allah’s decree came to pass and Mubarak Ahmad returned to his Lord.

The young girl, who was completely oblivious to the concept of marriage owing to her age, began to be referred to as a widow. At the time, Maryam was two and a half years old. She would often leave the Gol Kamra [the round room – best known for being a guest room in the life of the Promised Messiahas] where the late Dr Syed Abdus Sattar Shah Sahibra would reside, and along with her niece, Naseera, she would come upstairs [to the main part of the house] and play. At times, they would become somewhat perturbed and start crying and thus, I would sometimes pick up Maryam or Naseera and take them back to the Gol Kamra.

On such occasions, it was unimaginable that the girl I had picked up to take back downstairs would one day become my wife. What was even more unimaginable was that I would one day have to pick her up and lower her, not towards the Gol Kamra, but towards her final resting place; not with the thought that I would see her face again, but with the certainty that the face I saw before me in the coffin would be the last time I would see it with my physical eyes and that I would never be able to speak to her again.

1907 to 1917

The young Mubarak Ahmad passed away and Dr [Syed Abdus Sattar Shah] Sahib’s leave had come to an end. He returned to his work in Raya, District Sialkot. Syed Waliullah Shah Sahib and Dr Syed Habibullah Shah Sahib were studying at school at the time. Both were my friends, but Dr Habib was closer than most friends. We were both very similar and inseparable as peers, but I had never imagined that their sister would again be a part of our family.

My friendship with him was only because of him and not because their sister and our brother were, for a short period, married. Many days and many years had passed and Maryam’s name was erased from our memories.

One day – either in 1917 or 1918, after the demise of Hazrat Khalifatul Masih Ira – I was in the house of my late wife Amatul Hayy. As I left the washroom and approached our room, at the edge of the courtyard that was in between both rooms I noticed a very thin girl dressed in white and, after seeing me, move back against a wooden wall and wrapping herself [as if to hide]. As I entered our room, I asked my late wife, “Amatul Hayy, who is that girl standing outside?” to which she replied, “Did you not recognise her? She is Maryam, daughter of Dr Syed Abdus Sattar Shah Sahib.”

I was surprised and said that she had covered herself and that even if she had been in front of me, I would not have been able to recognise her. After 1907, that was the first time when Maryam came into my thoughts.

Nikah with Maryam

Now, I began enquiring whether her marriage had been settled anywhere, but I received the response, “We are Sadat [belonging to the Syed family – the lineage of Hazrat Fatima and Hazrat Ali, Allah be pleased with them]; our widows do not remarry. If she is to marry in the
household of the Promised Messiahas then we will allow it, otherwise she will spend her entire life as a widow.”

This came as a shock to me. Therefore, I tried my utmost to arrange Maryam’s Nikah elsewhere, but it came to no avail. Eventually, I attempted to convince my brothers through various means. I would tell them, “Her life should not go to waste in this manner,” and would urge them to consider marrying her, but I always received a negative response.

It was at that point that the thought occurred to me: No action of the Promised Messiahas should prove damaging to a person. Thus, it was for this reason (and because I had a cordial friendship with Syed Habibullah Shah Sahib and Syed Mahmudullah Shah Sahib) that I decided to marry Maryam myself.

Early photo of Masjid Mubarak, Qadian, where Hazrat Mirza Bashiruddin Mahmud Ahmad’sra Nikah was announced with Hazrat Umm-e-Tahir, Maryam Begumra

Thus, in 1920, I sent my proposal through the late Dr Syed Abdus Sattar Shah Sahib, which was accepted and on 7 February 1921 our nikah took place in the old part of Masjid Mubarak [Qadian]. It was more of a house of mourning than a nikah ceremony; all that could be heard was the wailing of worshippers; tears streamed down all faces.

Eventually, I brought Maryam to our home in a very simple manner and left her at the house of Hazrat Ummul Momineen [wife of the Promised Messiahas, Hazrat (Amma Jan) Nusrat Jehan Begum Sahibara]. She allocated a room for her where I would stay with her frequently. The room where Maryam Siddiqa now resides was the same room where she resided for five years and where her first child was born – Tahir Ahmad (the first, who died at a young age).

It was after his birth that she fell extremely ill and this illness eventually led to her demise.

Early days of marriage

In the early days of our marriage, [Maryam] was extremely thin and had certain facial features that were not very pleasant to me. Similarly, she had a strong Punjabi accent and I detest the usage of Punjabi in our home. She was somewhat facetious in nature and while speaking in Urdu, she would often deliberately mix Punjabi words in her sentences to irritate me.

As she was her parent’s favourite child, if she did not like something, it would irritate her and make her cry profusely, causing a stream of tears. At times, she would cry incessantly for a couple of days. Perhaps this was due to traces of hysteria. When I travelled to England, there was some sort of friction between her and the late Amatul Hayy and as a result, I became somewhat displeased with her. Upon my return, I found that most of the fault actually lay with Amatul Hayy. Due to that displeasure, in the initial part of the journey, I did not write to Maryam but, Alhamdolillah, Allah soon enabled me to realise the reality and I saved her from any further hurt.

I wrote a loving letter to her from Italy, which she preserved. I wrote a couplet in it also, the gist of which is that Rome is a beautiful city, but without you, it appears in ruins. One day, that couplet was mentioned in 1930, seven years after my journey to Europe. As soon as she heard the couplet, she shot up and brought the letter to me saying, “I have kept that letter ever since!” I sent the same couplet to Amatul Hayy. It is strange that God’s will had it that they would both pass away, leaving me alone not just in Rome but to live in this world.

Final promise to Syeda Amatul Hayy

A few days after returning from England, Amatul Hayy passed away. I could not find anyone to care for her young children. Right before her demise, Amatul Hayy expressed great concern for her children’s upbringing. She would express her concern especially for Amatul Qayum Begum [along with the rest of the children] by saying, “[Amatur] Rashid, being brought up by a wet-nurse, will not remember me after I am gone. Khalil is only a month-old and will never know me. Amatul Qayum is the eldest; What will become of her?”

She would glance at each of her children one after the other, but on this subject, she never glanced at me. Perhaps she thought to herself, “What does a man know about raising children?” I would repeatedly look towards her to say something but would supress my feelings in the presence of other people.

Eventually, when we got a moment of privacy, I said to her, “Amatul Hayy, why do you worry so much? If I live, I will look after your children and Insha-Allah will not let any harm come their way.” For her solace I uttered those words, but in reality, I hadn’t a clue what to do.

Fulfilment of a promise

The night after Amatul Hayy’s demise, I asked Maryam, “A heavy burden has been placed on my shoulders. Can you help me?” Allah bless her soul a thousand times over for she immediately replied, “Yes, I will take care of them! Just as a mother brings up her children, I will raise them.”

The following day, I brought [Amatul] Qayum and [Amatur] Rashid to Maryam as a way of passing them on to her. Both of us were oblivious that we were, in fact, giving consent to her death, because as a consequence of this responsibility, both of us endured many hardships. However, it was a result of those hardships that we remained hopeful of Allah’s blessings.

Amatul Hayy was very dear to me and still is to this day. But I cannot truthfully say for sure that if she remained alive, she would have attended to her children when they fell ill in the same way as Maryam attended to them. May Allah raise her soul to the closest possible station to His threshold and may Allah show mercy upon me too. It was no ordinary thing for a 19-year old girl to suddenly become a mother of three. However, she readily and enthusiastically took up the responsibility and helped me in a time when nobody in the world could. She relieved me of a promise I had made at a time when I saw no way of fulfilling it. That moment is still before my eyes when I took Qayum and Rashid to Maryam and she embraced them with tearful eyes, saying, “From now on, I am your mother.” The girls, who were still weeping and scared, immediately jumped into her arms.

A prayer for love that God accepted

At that moment, I made a pledge to her:

“Maryam, if you raise these children, I promise that I will love you immeasurably”. I cried and cried before God, praying that Allah developed love in my heart for her, which He heard. From that day onwards, I had great love for her. Any reservations I ever had were removed and she won my heart over. A face that was unpleasant for me became the most beautiful face in the world and her carefree attitude which once offended me became her birth right.

Astonishing intelligence

Maryam was not very literate, and her handwriting was very untidy. She could not read or write very fluently. She would take lessons for a few days before dropping them, however she was remarkably intelligent. She could take a hint through the subtlest of facial expressions and body language. One would think that she had her very own way of acquiring knowledge of the unseen. She possessed a very sensitive temperament. Where sarcasm was not the motive, she knew how to extract it; where displeasure was not intended, she would still sense it. If she was treated better than others, even then she would feel as though she was being subjected to injustice.

This was all something that I was the prime subject of, and this was where her intelligence would be rendered useless.

Her pure faith in Ahmadiyyat

Maryam had true faith in Ahmadiyyat. She had a deep love and dedication for the Promised Messiah, peace be upon him. She loved the Holy Quran and would recite it melodiously. She learnt the recitation of the Quran from a hafiz and for that reason – albeit with slight overemphasis – she could pronounce the Arabic t’s and q’s very well. She was not capable of initiating intellectual discussions but would thoroughly enjoy thought-provoking talks.

On Fridays, if the sermon was on a special subject, after the sermon, I would enter our house with the certainty that Maryam’s face would be beaming with pleasure and that she would immediately overwhelm me with compliments, saying that she had really enjoyed it. This certainty would very rarely be proven wrong. I would always find her waiting for me at the door. Her whole being would be buzzing with ecstasy at such moments.

A brave woman

Maryam was extremely courageous. In sensitive times, I knew with full confidence that I could rely on her. Her feminine weaknesses would automatically be supressed at such moments and she would put on a brave face of tenacity and determination, so much so that an onlooker would be convinced that other than death or success, there was no other option for her. She would rather face death than withdraw from her assigned responsibility.

In desperate times, my beloved spent many late hours assisting me in my work and never complained of fatigue. Merely saying, “This is the Jamaat’s work,” or, “This could be a potential danger for the Jamaat,” or, “It could bring the Jamaat to disrepute” would suffice for her and she would selflessly pounce at the occasion.

She would forget about eating; she would forget about her children and what’s more is that she would forget about me; her entire focus would be on the task at hand. Only after the task had been accomplished would she exist. Either that, or she would surround herself with hot water bottles, wrap her swollen abdomen and lay down in a manner that would appear as though she had just returned from hospital after a major operation. In actual fact, the tasks would be no less than complicated operations for her ailing body.

Miscellaneous qualities

She knew brilliantly how to find enjoyment in things. She could mend broken souls [by putting smiles back on their faces]. She had a deep passion for horse-riding; she was good at shooting and when her aim proved more precise than mine, she would overwhelmingly rejoice.

She alone knew how to find enjoyment in mountain hiking and crossing rivers. She travelled with me to Kashmir in 1921 during the rainy season. I would implore her to be serious, while she had continuous outbursts of laughter. This resulted in neither seriousness, nor laughter and the “torrential rain” of tears continued to flow until our return from Kashmir. The second time we went to Kashmir was on Maryam’s request, which was around 1929.

Now, Maryam had three children of her own, as well as three of Amatul Hayy’s. As a result, Maryam was somewhat more mature as compared to the previous trip. Also, I had far more appreciation due to her fostering Amatul Hayy’s children and thus, her laughter was always welcome in that atmosphere. Thus, on that trip we had a great time seeing the sights in Kashmir and filled the void that was left in the 1921 trip. However, the only thing that remained was her desire to see Kashmir with me alone, without any other wife accompanying me.

A self-contradiction

Maryam had a strange characteristic, which was somewhat self-contradictory in that she showed immense love to all my children, no matter which mother they were from, to the point that she expressed deep respect for them, however she would struggle to get along with my other wives. She would not quarrel like an uncultured person but would certainly hold a grudge. She always had the desire to be given special treatment, but because I was unable to do this under the instruction of God and His Prophetsa, she would be certain that I never loved her and that I loved my other wives more.

A question by Syeda Umm-e-Tahir and its answer

At times, when we were alone, she would ask me, “Who do you love the most?” to which I always gave the reply, “God Almighty’s instruction forbids me from answering this.” Upon hearing this she would become cross and fall silent. But for the past few years, she had given up asking me that question.

Today, if Allah brought her to this world and enabled her to see the rays of light constantly shimmering from my heart, extending to the Heavens in supplication for mercy and clinging on to God’s throne, she would know the answer to her question. If she could be granted permission to enter this world again, she would see my zikr-e-Ilahi [remembrance of Allah] in which, whenever I praise God, the thought of His Purity covers and envelops me, causing me to tremble and further causing me to spontaneously cry out in the final moments of His praise, “O You Who are the Pure God! Will you not purify my Maryam?”;or when praising God in my thoughts, the whole world begins to praise God and all that exists in the Heavens and the Earth is the praise of God, which ultimately causes me to shudder and my heart to skip a beat, resulting in my spontaneous cry, “O God; The Being Who every particle praises! Will you not make my Maryam the recipient of Your praise?”

If her soul was able to witness this, how regretful would she be for her prolonged misconceptions. O my Lord! O my Lord! For a long period, I suppressed myself to fulfil Your command. Will You not keep my Maryam happy in the next world in return for this? O my Master! I beseech Your mercy and prostrate my being before You. Accept this supplication of mine and keep the flame [of love] between us alive forever and protect it from all calamities and misfortunes.


My Maryam had immense love for my relatives and would show more love for them than her own. She had a deep connection with my brothers, sisters, uncles and their children. She would hold their sincere opinions in high esteem and would take all possible measures to see that they be fulfilled. She had a special desire to serve Hazrat Ummul-Momineenra [the noble wife of the Promised Messiahas]. Initially, when she resided in her house, she was hurt by one or two housemaids due to which she kept her distance in the first couple of years.

However, that distance soon vanished. If anyone was suffering in our family, Maryam would be the first to respond and would not tire from spending night and day attending to them. During pregnancy, despite being severely ill herself, she would sit and hold her abdomen for hours without complaining in the slightest.

High standard of hospitality

She was extremely hospitable. She would try to accommodate everyone in her home and during the Jalsa period, she would refrain as much as possible in requesting food from the Langar Khana [Jamaat’s kitchen] for the guests at home. She would burden herself and assign tasks to the children in order to please her guests. She would burden herself with so much at times that I would be displeased and say, “After all, the central guest house is made for this very purpose; why do you compromise your health by overburdening yourself? Eventually, I will have to bear the burden of your illness.”

No advice in this regard would make a difference. Would that her hospitality benefits her now for she is in divine hospitality and that the most Beneficent Host grant her lone soul a place in Jannatul-Firdaus [the highest status of Paradise].

Sound memory

Upon the demise of the late Amatul Hayy, I started a talimi [educational] class as a means of encouraging education among young girls. Maryam also joined. However, her heart was not set on books, rather she preferred practical tasks. She could not bear the burden and so withdrew from education after only a few months. Yet, her memory was so sharp that only until recently, she knew committed Arabic poems to memory, which she had come across during those days. Only a few months back, she sang an Arabic poem for me.

Syeda Sara Begum’s children

When I intended to promote female education and in doing so, married the late Sara Begum, [Maryam] promised to let her stay with her, though she was unable to keep this promise and eventually they both had to make separate arrangements. Their rivalry continued until Sara Begum’s demise, after which [Maryam] showed so much love to her children that they revered her just as a mother deserves.

Onset of poor health

I have mentioned that at the birth of her first child, Maryam Begum was afflicted with an internal infection that would get aggravated at every birth. It would further aggravate when she would have to perform hard work. I tried my best to treat the condition, but it was to no avail. She was admitted twice to Aitchison Hospital for treatment. She also attempted to get treatment in Lahore Cantonment [Military Hospital]. Esteemed doctors, the likes of Dr Nelson, Dr Hayes and Dr Cox were consulted, but there was never any considerable improvement and only momentary relief. She was sensitive by nature and as a result, she could not tolerate anything conflicting her desire.

Many a time, she would fall unconscious after she had been irritable and this would harm her internally. Eventually, I was forced to tell her – albeit very reluctantly – that if she had such a fit again, I would not come near her for treatment. I knew that they were displays of hysteric behaviour and that my saying this would benefit her. When she displayed such behaviour, I would call the doctor and leave due to which she started to suppress such emotions and never had such bouts for the last three or four years of her life.

Extraordinary progress of Lajna tasks

I have written above that her heart was set on practical work rather than books. When Sara Begum passed away, Maryam’s passion for work was ignited and she took upon herself the workload of Lajna [Imaillah]. The ladies of the Jamaat bore witness to the manner in which she fulfilled the responsibility, despite not being well-educated. She put her heart and soul into her Lajna work. The Lajna [Imaillah] today is not the Lajna it used to be during the time of the late Amatul Hayy and Sara Begum.

Today, it is an organised community wherein there is great potential to excel. She infuriated some but pleased many. Catering for widowed wives, bringing up orphaned children, enquiring about the frail, giving a helping hand in the organisation of Jalsa and extending hospitality and warmth to those ladies who had travelled from far [were just some of her qualities].

She broadened the scope of the organisation in every faculty in a better manner than before. But when one takes into account that she mostly managed the organisation laying on a charpoy surrounded by hot water bottles, the hearts of perceptive people are filled with love and appreciation for her. O my Lord! Have mercy on both of us.

Illness of 1942

In 1942, while I was in Sindh, [Maryam] fell extremely ill. Her heart’s condition had dropped significantly. I received a telegram that her heart was in a poor state. I enquired as to whether I should return, to which I was told that her health had restored. The effects upon the heart attack lasted a few months and improved somewhere between June and July.

That same year and in the same period, Umm-e-Nasir Ahmad also suffered a heart attack. The causes were unknown.

In May 1943, I took her to Delhi to seek treatment from hakims [Eastern physicians]. We visited Hakim Mahmud Ahmad Khan Sahib’s son for treatment, but [Maryam] only ever treated herself with the method she pleased. Thus, she was not willing to undergo that treatment and did not complete the course. There, she suffered another minor attack, but her health quickly restored.

On the train to and from [Delhi], she would lie on the floor and lay the children of my other wives on the berths. Upon our return from Delhi, I suffered a severe chest infection and fever for which Maryam painstakingly attended to me. During those hot summer days, she would reside with me and would often carry the commode for me and empty it herself. She would continue cooking for me and constantly remain on her feet. If I ever stayed up at night, she would stay awake with me and if I fell asleep and woke up coughing, she would be the first to attend to me. When I somewhat recovered from that illness and travelled to Dalhousie, she immediately took on the responsibility of the kitchen and putting the residence in order.

There, she also experienced very poor health but due to my illness, she never expressed any signs of discomfort.

Trip to Chamba [India]

When I recovered a little more and travelled to Chamba, despite being ill, she was persistent to accompany me. There, she did horse-riding because for a portion of the journey, we could not find a dandi [a sort of sedan chair swung on poles and borne on the shoulders of porters, used in the hills]. I explained to her that going in that condition would not be a good idea, but as customary, her reply was, “You don’t want me to enjoy myself; I am definitely going!”

Eventually, keeping in mind her illness, I stopped others from going and took her along.

Struggles in Ramadan

Ramadan followed this and according to Indian custom, the people travelling with us began complaining about the food. After all, servants have a specific temperament and it resulted in [Maryam] waking up in the early hours to cook approximately six to eight pounds of parathas [South Asian bread fried on a griddle] and provide them to everyone for sehri [the early morning breakfast during Ramadan] despite her life-threatening condition. This caused her immune system to weaken considerably and her ability to fight the illness became unstable.

Due to weakness I was not able to fast, but as soon as I found out about this, I stopped her from carrying out those duties, to which she replied, “Who knows if I am given the opportunity to do something virtuous afterwards,” and carried on performing this task.

Severe attack

When we returned home, her condition was still feeble. After three or four weeks, she suffered another vicious attack. I was suffering from kidney pains at the time. It was then that I was made aware that the attack could be fatal for her. That was the first time the thought of Maryam’s death occurred to me.

I was in no condition to walk, so when I was left alone in the room, I fell face-down on the charpoy and helplessly and humbly prayed before my Lord. God Almighty showed mercy by deferring the hour of her death and when I recovered, I regularly visited her.

The final attack

I suffered from gout a few days later and was again unable to visit her. Due to an error on the part of the doctors, Maryam Begum was injected with medicine that did not suit her, something which she repeatedly cried out. Later, during my stay in Lahore, I found out through various senior doctors how that injection was in fact injurious to her condition. The effect of that injection was such that it bloated her abdomen to the point where it became apparently obvious.

Due to the gout, I struggled to get to her. When I reached her and found that her condition had worsened, I immediately called Col Hayes from Lahore and Lady Dr Vine from Amritsar. The following day, they both arrived and suggested that she be transferred to Lahore. Accordingly, she was taken to Lahore by road on 17 December 1943. Col Hayes decided that he would treat her through various medications and so, he commenced with his plan from 17 December to 8 or 9 January.

An operation

Eventually, however, a verdict was reached: the only way forward was an operation. Dr Mir Muhammad Ismail Sahib was averse to this, but I could not see any other way out of it.

Thus, I presented the situation to [Maryam] and said, “Whatever you decide, that will be the final decision.” Her reply was that they should go forward with the operation. Although she tactfully put those words together but a lady who resided with her told me that she would often say to her, “Pray that Hazrat Sahib does not feel apprehensive about the operation at the last minute,” which shows that she herself considered the operation necessary.

Anyhow, the operation was performed on 15 January [1944], after which her recovery was not well maintained. This resulted in her heart condition worsening. It was then that the doctors paid heed to the circumstances and blood was transfused into her body, assisting in her gradual recovery.

Fatal condition after recovery

On 25 March, I was told that she would be released from hospital in a few days due to which I sought leave [from her] and returned to Qadian for a few days.

It was after I had returned to Qadian that her health deteriorated again and the incision that was thought to have healed was opened up again. I was kept unaware of all this and as a result, I continued to stay in Qadian for the entire week. Dr Ghulam Mustafa, who helped tremendously during her illness – may Allah reward him the best reward – reassured us through constant phone calls and telegrams that I did not need to hasten in returning.

But on Thursday evening, I received a telephone call from Sheikh Bashir Ahmad Sahib, saying, “Brother Syed Habibullah Shah Sahib says that his sister’s health is weak and that you should come immediately.” After hearing this, I returned to Lahore on Friday and found her extremely weak. The weakness was such that from thereon, she never regained good health.

Expenditure on treatment

Two nurses were assigned to repeatedly check up on her, day and night, and because their fees were approximately 50 or 60 rupees daily, I realised that it was a burden on her. She expressed to a few of her close friends, “Because of me, he is burdened with so much.” I somehow got to know of this and reassured her by saying, “Maryam, do not worry at all. I am spending this money for your comfort, not to trouble you.”

I also told some of her close friends to explain to her that the expenditure brought comfort and happiness to me and that God was witness to that. This reached a point where one day, I thought to myself that her treatment had spanned over a significant period of time and questioned how I could afford future treatment. Shortly after, without a hint of hesitation, I decied that I would sell the residence of Dar-ul-Hamd and the adjacent orchard. I thought to myself that the cost of both were quite high, but if it was sold for even a meagre amount, it would sell for no less than 75,000 rupees.

In this manner, if I had to bear the expenditure of Maryam’s treatment for even a year, then I could afford 6,000 rupees per month without worrying. And that is not all; I was prepared to sell every part of my property for Maryam Begum’s sake just to keep her alive, even if it meant through illness.

Prayer to prevent suffering during illness

A few days had passed when I felt that she was suffering a great deal due to her illness, which was made all the more unbearable by her wound. It was then that I prayed to God, saying:

“O my Lord! You possess the power to bestow health. First, I beg you to bestow health upon Maryam Begum. But, if for any reason you feel that Maryam Begum’s existence in this world is neither positive for her life and faith, nor mine, then O my Lord, save her from such suffering that can harm her faith.”

After this prayer, which was said eight or nine days prior to her demise, I witnessed a gradual decline in her physical pain, but the pain caused by weakness and heart problems increased. The apparent reason was that we had moved her to Sir Ganga Ram Hospital to be treated by Dr Barocha who had started giving her sedatives as treatment.

Final moments

In any case, the end was drawing closer. She and I both had complete trust in Allah.

Upon seeing her frail condition the day before her demise, Iqbal Begum – who attended to her for two and a half months (may Allah grant her honour for this in this world and the next) – started crying. She said that once, when Maryam saw her crying, she lovingly said to her, “Why are you crying, silly! Allah is the Most Powerful. Pray because He can grant me health.”

In the evening of 4 March, Dr Mir Muhammad Ismail Sahib and Dr Hashmatullah Sahib informed me that her heart was extremely weak and the medicines were no longer having any significant effect. Thus, I stayed there longer than usual. When they felt relatively satisfied, I went to Sheikh Bashir Ahmad Sahib’s home to rest.

At around 4 o’clock in the morning, someone came running to the house and told me to rush to the hospital as her condition had got worse. It was in that moment that I became certain that my love was ready to depart this world. I began praying for her spirituality and mine. Now, her heart condition began deteriorating more and more while my heart began inclining towards the final destination of every human being.

Final word

When I returned to her at around five o’clock from the room next door, where I sat with heart specialists, she was in a cold sweat and was showing signs of extreme faintness, though she could still talk. She said something to me upon which I counselled her. From that, she gathered that perhaps I was telling her that she had shown spiritual weakness. She peered up towards me with eyes that begged for mercy and said, “My dear master! Don’t let me die a kafir [disbeliever],” meaning that if she had committed an error, then I should not be cross with her, rather I should show her the correct way.

At that point, I could see death racing towards her. Now, my fragile heart was experiencing emotions completely out of my control. I began losing my strength. But I soon realised that perfect loyalty to God Almighty and [Maryam] required that I advise her to continue zikr-e-ilahi [remembering Allah] and that I forget about my anguish. I managed to control the sentiments in my heart and pull myself together. I knelt down beside Maryam and told her softly, “Do not think ill of God; He will not allow the progeny of Muhammad Rasulullahsa [to which she also belonged] and the daughter-in-law of the Promised Messiahas to die a kafir.”

Our last conversation

In those moments when she was able to speak and listen, I wanted to express my love to her. But I came to the conclusion that now, she no longer belonged to this world and had moved on to the next; our relationship had reached its end. Now her ties were only with her Lord and to intervene in that connection would be disrupting the sanctity of that relationship. Therefore, I decided to remind her of the Hereafter so that she could occupy herself with the remembrance of Allah. However, I feared telling her so bluntly lest her fragile heart sank before the perfect opportunity to remember Allah.

Finally, I said to her, “Maryam. Everyone has to die someday. Look, if I am to die before you, then I will beseech God that He permit me to meet you every now and then. But if you die before me, then you ask God to permit you to meet me every so often. Maryam, if this happens, convey my Salam to the Holy Prophetsa and the Promised Messiahas.”

Recitation of the Quran

After this, I said, “Maryam, because of your illness, you are not able to recite the Quran. Come, let me read it to you.” Accordingly, I recited Surah al-Rahman to her, which was very dear to her (something I was not aware of and was made aware of afterwards by her close friends) along with its translation. When I completed its recitation, she told me in a soft tone to recite more. I realised then that she had come to terms with those being her final moments and thus, I began the recitation of Surah Ya-Sin.

Final prayers

Now that the realisation of her final moments had dawned on her, when she tried to tell me something by saying, “My beloved…” I explained to her, “Maryam, now is the time when you should forget your love for me and focus on remembering the One Who is both yours and mine.”

“Maryam, now is the time to remember the Beloved One”, after which I would often at times recite the following, urging her to repeat after me:

لَا اِلٰہَ اِلَّا اَنْتَ سُبْحَانَکَ اِنِّیْ کُنْتُ مِنَ الظَّالِمِیْنَ

[There is none worthy of worship except Thee. Holy art Thou; verily, I am from among the wrongdoers.]

رَبِّ اِنِّیْ ظَلَمْتُ نَفْسِیْ فَاغْفِرْلِیْ ذُنُوْبِیْ اِنَّہُ لَا یَغْفِرُ الذُّنُوْبَ اِلَّا اَنْتَ

[O my Lord, I have wronged my soul. Pray forgive me my sins, for there is none else except Thee who can forgive sins.]

بِرَحْمَتِکَ اَسْتَغِیْثُ یَا اَرْحَمَ الرَّاحِمِیْنَ

[Through Your Mercy do I seek assistance, O You Who are the Most Merciful of those who show mercy.]

After some time had passed, I observed that by nature, the words she uttered were those of the remembrance of Allah. There was a unique calmness in her composure and it seemed from her state that she was gracefully seeking the mercy of God in His presence. In such a beautiful, sweet and soft tone, she repeatedly uttered the words:

یَا حَیُّ یَا قَیُّوْمُ بِرَحْمَتِکَ اَسْتَغِیْثُ

[O Living, Self-Subsisting and All-Sustaining (God), through Your Mercy do I seek assistance.]

She would utter it in a manner and shape her lips round while saying the words “astagheeth” that would have us believe that she was conversing with Him with full certainty and was only saying those words in a state of worship. Otherwise, her soul was saying to Him, “O my Lord, I know You will forgive me.”

Later I called Dr Mir Muhammad Ismail Sahib and told him that I could not bear it any longer and that he should continue to reassure her. Thus, he carried on reciting portions of the Quran and saying various prayers aloud, after which I returned for a small amount of time, followed by Mir Sahib again taking over. In this manner, we took turns to speak to [Maryam]. Her voice had now fallen silent, though her lips were still moving.

At that point Dr Latif Sahib arrived from Delhi and told us that her illness was aggravating her asthma. He feared that that would increase her suffering and suggested that she be given oxygen. The ventilator was brought in that helped her breathing, but despite it, her breaths became shorter and shorter. Her lips were still moving with the prayers she uttered.

God’s decree

Finally, at ten minutes past two, after I had anxiously left the room, Mian Bashir Ahmad Sahib [brother of Hazrat Mirza Bashiruddin Mahmud Ahmadra] left the room and gestured to me to enter. That gesture meant that God’s decree had come to pass. I entered the room and saw a still, motionless Maryam, with traces of happiness and satisfaction in her expression. Due to her prolonged illness and irritable nature, I feared that she would show signs of intolerance in her final hours. This is why, upon seeing her extraordinary and exemplary belief and end, I spontaneously cried out, “Alhamdolillah!”

Sajda-e-Shukr – Prostration of gratitude

I fell into prostration facing the Ka‘bah near her bedside and thanked Allah repeatedly that He saved her from trials and that her life ended with her thanking Allah. Thereafter, we made preparations for her body to be taken to Qadian. Her body was brought to Sheikh Bashir Ahmad Sahib’s house, where she was bathed and finally taken to Qadian – the abode of God’s Messiah – after arrangements had been made for cars and coaches.

For the first night, she was kept on the ground floor of her own house and on the second day, after Asr, she was taken to her final resting place in Bahishti Maqbarah at the feet of God’s Messiah, where I stood at the head side and helped lower her body into the ground.

اَللّٰھُمَّ ارْحَمْھَا وَارْحَمْنِیْ

[O Allah, show mercy on her and show mercy on me.]


She had four children – three daughters and one son – Amatul Hakeem, Amatul Basit, Tahir Ahmad [Khalifatul Masih IVrh] and Amatul Jamil. May Allah bless them all and be with them in this world and the next. When we brought her body to Sheikh Bashir Ahmad Sahib’s house, the youngest daughter, seven-year-old Amatul Jamil (who was very dear to Maryam and is dear to me) started wailing and crying out, “Hai Ummi, Hai Ummi” [O mother! O mother!].

I approached her and said, “Jammi (as we call her), your mother has gone to Allah’s house. There, she will be much more comfortable. It was Allah’s decision that she should go to Him. Look, the Holy Prophetsa passed away. Your grandfather [the Promised Messiahas] passed away. Was your mother greater than them?”

May God’s shelter never be removed from this girl for even a minute, for as soon as I said those words, not once did she wail for her mother. As soon as she heard those words, she fell silent, so much so that the next day, during the funeral procession when her elder sister – who is rather unwell – screamed and fell unconscious, my Jammi approached my youngest wife, Maryam Siddiqa, and said, “Choti Apa (as my children call her), how strange is Baji. Abbajan says that it was God’s decision for Ummi to pass away, but she still cries.”

O my Lord! O my Lord! Will you not protect that person in the Hereafter from every anguish and pain whose daughter never displayed anguish at her mother’s death merely for Your pleasure?

O my Merciful God! It is the right of Your servants to have such an expectation of You and to fulfil this desire is most befitting for You.

Desire to understand one another

As I have stated above, due to her illness, my Maryam was often under the illusion that I never loved her or that I loved her less than others. For this reason, she would be pleasant to others, but often times, she would quarrel with me and thus, our life was a mixture of love and disputes. I loved her immensely and seeing her face in times of difficulty would ease my distress. But she remained firm on her stance that she was loved less than others.

During her final illness, the two ladies who stayed with her in turns both told me separately that she had accepted her mistake. One of the ladies said, “[Maryam Begum] expressed that she would often think that Hazrat Sahib did not love her, but she said that she was mistaken. She said, ‘The lengths to which he has gone in my illness has proven to me that he indeed loves me dearly. If I come out of this alive, I will give him all the love and respect possible.’”

The other lady narrated, “She told me that she was certain that Huzoor loved her. She said that if she stayed alive, she would spend the rest of her life in his service.” Destiny had it that they would both tell me this after her demise. If they had told me during her lifetime, it would have been a source of great happiness for me. I would have gone to her, taken her hand in mine and said, “Maryam, do not worry. You do not need to serve me or show me your love and respect. This thought occurring to you has reciprocated all my love.”

Perhaps she would have felt satisfied by this and my heart would have been overjoyed. If we were able to stand face to face even once in a way that we both understood each other, just for a minute, how joyous would that moment be for the both of us! But this was not in Allah’s plan. Perhaps the misfortune of our shortcomings demanded a huge sacrifice from us.

Sound mind until the last breath

The extraordinary thing is that despite such a long illness, Maryam Begum remained in her senses till her last breath. Two days before her demise, when she had reached the extremes of weakness, she said to me, “Can you arrange for some small tablecloths.” Thus, I requested Maryam Siddiqa to go by car and select some according to her choice. When I showed [Maryam] the tablecloths, she was extremely drowsy. But she replied, “They’re nice. Get a dozen of them.”

I thought that she was not in her senses because in the hospital room, there was only one coffee table. I responded, “Alright. Okay!” and left the room worriedly with tears in my eyes. After some time, her maid came out from her room and said, “She is calling you.” As I entered, she immediately overcame her drowsiness, but was still weak. After gesturing to come closer, she told me, “You got so worried. I am in my senses. I did not order the tablecloths for the hospital; I ordered them for our home.”

I feel that her weak heart made her believe this afterwards. The reality is that she was affected by temporary drowsiness, but she understood and saw through my worry. After assessing the situation, she realised that she had made a mistake, thus correcting the tablecloth issue so that it seemed sensible and explained the logic to me.

Prayer for the visitors

During Maryam Begum’s illness, the wife of Sher Muhammad Khan Sahib of Australia, Iqbal Begum offered her services the most. This pious lady served [Maryam] day and night for two and a half months, forgetting about her children and her home in a manner that led me to worry about her mental state. May Allah the Almighty always cover her and her entire family with His shadow of grace.

Then there is Dr Hashmatullah Khan Sahib, who had the opportunity to serve her for a long and continuous period of time. Sheikh Bashir Ahmad Sahib hosted us for many months and helped us in so many ways.

Mian Ehsanullah Sahib of Lahore worked day and night, to the point where I had to pray that Allah enable him to always live a pious life till the end. Hakim Sirajuddin Sahib of Bhati Gate, alongside his wife, provided food and would frequently visit us in hospital. Dr Mirajuddin suffers from Parkinson’s disease and is quite aged. When he would arrive tumbling and huffing and puffing in the hospital and would call me outside to speak to me about [Maryam’s] health, many a time, upon seeing this grace of God Almighty, my eyes would well up with tears; God filled the hearts of people with the love of an unworthy being like me.

Many others from Lahore showed signs of immense sincerity and helped us in so many ways. Seith Muhammad Ghaus Sahib of Hyderabad showed such a high example of sincerity that is rare even among biological brothers. Despite being at a distant place like Hyderabad, his daughter-in-law and daughters first resided in Qadian for a long period and would often visit [Maryam].

When they finally returned home, Seith Muhammad Azam left his business and settled in Lahore and sometime after the demise did he return home. Dr Latif Sahib visited many times, travelling from Delhi. Many people from my own family lovingly made many sacrifices. This was but their responsibility and other than through prayers, how else can I repay them?

O my Lord! Exalt all these people with Your grace and blessings and those who I have not been able to mention or am unaware of. O my Lord! I feel as though these pious servants of Yours deserve a more sincere and caring leader than me. What more can I say to intercede for them before You?

The sincerity of the Jamaat

The sincerity shown by the Jamaat upon Maryam’s demise was a means of increasing our faith. It is the sheer blessing of being associated with Muhammad Rasulullah [Messenger of Allah], peace and blessings of Allah be upon him, and the Promised Messiah, on whom be peace, that we find such high levels of loyalty in our Jamaat. May Allah accept their sincerity and loyalty, distance them from wrongdoings and increase them in righteous deeds. May He provide spiritual and moral sustenance for their future generations Himself. Allahumma amin.

O my Lord! I now conclude this piece and refer to the famous incident mentioned in Bukhari as a reminder by saying that at the time of Maryam Begum’s demise, I attempted to occupy Maryam in Your love, despite my bleeding heart, and sacrificed my emotions so that her soul could eventually return to You, entrenched in Your love.

My Dear Lord! If that act was wholly for You and in exaltation of Your Name, then in return, I ask that You remove any painful memories of Maryam from my heart. My Lord! When Maryam Begum promised to raise the late Amatul Hayy’s children and I promised to love her immensely, I prayed to You that You may instil her love in my heart. You accepted that prayer and despite thousands of misunderstandings, her love never escaped my heart. Today, I ask of You again to let her love remain in my heart so that I may pray for her. But [I ask that You] remove any painful memories so that I may serve Your religion in the best manner, till the very end.

My Lord! I have full certainty that Maryam is now in the Hereafter and that the truths have been made manifest to her. If You reveal this to her then she will not mind it, rather she will tell You, “In order to purify my heart, my husband urged me in my final hours to forget his love, for God Almighty is our true love and that I should only focus on thinking about Him. Now I intercede for him and ask that You take back the love for me he prayed to You for; not to the extent that he forgets about praying for me, but just enough that this love does not cause him distress and becomes a hindrance in his work.”

A comprehensive prayer for the entire Jamaat

O my Lord! How beautiful You are! No one knows when my death will come and for this reason, today, I entrust all my children, my dear ones and the entire Ahmadiyya Jamaat to You. My Lord! Become wholly theirs and enable them to become wholly Yours. May my eyes and my soul never witness their pain. May they flourish, spread and sprout and may they establish Your Kingdom in the whole world. May they return from this world to You by leaving behind such progeny that is no less in service to Your religion.

O God! Never let me witness their pain and never let my soul feel sorrow for them. My Lord! Bless the souls of my Amatul Hayy, my Sara and my Maryam. Always come to their help and aid and grant them security from all evil in the Hereafter. Allahumma amin.

From the depths of my heart

O Soul of Maryam! If God Almighty conveys my voice to you, then here, listen to my final message from the depths of my heart and then go and enter the mercies of God where grief ceases to exist; where pain is unknown and where the memory of us earth-dwellers does not trouble anyone. Wassalam

وَآخِرُ دَعْوانَا وَدَعْواکُمْ اَنِ الْحَمْدُ لِلّٰہِ رَبِّ الْعَالَمِیْنَ

[And in the end, our claim and your claim is: All praise belongs to Allah, Lord of all the worlds] ٍ

اَبْکِیْ عَلَیْکِ کُلَّ یَوْمٍ وَلَیْلَۃٍ

اَرْثِیْکِ یَا زَوْجِیْ بِقَلْبٍ دَامِیْ

I cry for you, every day and every night. My dear wife! I mourn your death with a bleeding heart.

صِرْتُ کَصَیْدٍ صِیْدَ فِیْ الصُّبْحِ غَیلَۃً

قَدْ غَابَ عَنِّیْ مَقْصَدِیْ وَمَرَامِیْ

Upon your death, I became the prey that is trapped in the early hours, whilst searching for food. The shock struck me in a way that made me forget where I was and where I was headed.

لَوْ لَمْ یَکُنْ تَأیِیدُ رَبِّیْ مُسَاعِدِیْ

لَاَصْبَحْتُ مَیْتًا عُرْضَۃً لِسِھَامِیْ

Had God’s succour not been at hand, I would have become the target for the arrows of my own heart, thus becoming like carrion.

وَلٰکِنَّ فَضْلَ اللہِ جَاءَ لِنَجْدَتِیْ

وَاَنْقَذَنِیْ مِنْ زَلَّۃِ الْاَقْدَامِ

But Allah’s grace came to my help, and kept me from stumbling.

یَا رَبِّ سَتِّرْنِیْ بِجُنَّۃِ عَفْوِکَ

کُنْ نَاصِرِیْ وَمُصَاحِبِیْ وَمُحَامِیْ

O My Lord! Protect me with the shield of Your forgiveness; Be my Helper! Be my Companion! Be my Protector!

اَلْغَمُّ کَالضِّرْغَامِ یَاْکُلُ لَحْمَنَا

لَا تَجْعَلَنِّیْ لُقْمَۃَ الضِّرْغَامِ

Sorrow is like a lion that eats away at our flesh; God! Prevent me from becoming the morsel to this lion!

یَا رَبِّ صَاحِبْھَا بِلُطْفِکَ دَائِمًا

وَاجْعَلْ لَھَا مَاْوًی بِقَبْرٍ سَامِیْ

O my Lord! Always accompany her and send down Your blessings on her; And make her abode a shrine of eminence.

یَا رَبِّ اَنْعِمْھَا بِقُرْبِ مُحَمَّدٍ

ذِیْ الْمَجْدِ وَالْاِحْسَانِ وَالْاِکْرَامِ

O my Lord! Bless her with the nearness of Muhammad (Rasulullah), who is bestowed majesty, beneficence and reverence (by You).

All worldly loves and sorrows are temporary. True love exclusively belongs to Allah the Almighty. By being at one with Him can we meet with our dear ones and by distancing ourselves from Him can we lose everything. The things our flawed perceptions consider painful are usually blessings in disguise from God. Thus, I declare that my heart can be false, but my God is True.

وَالْحَمْدُ لِلّٰہِ عَلیٰ کُلِّ حَالٍ

[And all praise belongs to Allah in every condition.]

Seeking God’s grace,

Mirza Mahmud Ahmad

Links and Related Essay’s

My Maryam – Part I

Hadrat Doctor ‘Abdus Sattar Shah Sahib, Compiled by Ahmad Tahir Mirza, p. 63, Majlis Khuddam-ul-Ahmadiyyah, Pakistan


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

Ahmadi’s are “excessively-certain” and enemies of Muslims, by Nicholas H. A. Evans, “Far from the Caliph’s Gaze: Being Ahmadi Muslim in the Holy City of Qadian”

Nicholas H. A. Evans has recently published a book about Qadian and Ahmadis in 2020, this is based on ethnographic research that he conducted in 2011-2012 in and around Qadian (field work). “Far from the Caliph’s Gaze: Being Ahmadi Muslim in the Holy City of Qadian” by Nicholas H. A. Evans. Evan’s is a research professor at London School of Economics and Political Science, he works in the Department of Anthropology.

Some notes

  1. He writes that Ahmadi’s invited the RSS (a hindu nationalist group, known for killing Muslims) to the Jalsa every years at Qadian, since they shared enemies, i.e., the Muslims of India and the world.

  2. He was kicked out of Qadian about half way through his work and forced to go and meet the caliph in London, he was treated terrible and he was frustrated.

  3. He called Ahmadi’s as “excessively-certain” about their Caliph and their religion.

  4. He was told that there are 80–200,000 Ahmadi’s, in India(which is a huge exaggeration). He didn’t address the fact that the Khalifa had announced 40 million converts to Ahmadiyya from India alone.

  5. He was told that Ahmadi’s love the persecution, and many have converted only because of it.

  6. Ahmadi Women in Qadian are forced to wear full burqa, just like Rabwah.

  7. He makes many mistakes, and obviously, it takes 15 years of reading to learn Ahmadiyya. For example, he claims that the issues of Khilafat happened at the death of the first Khalifa, however, this is not true, the issues started in 1909. He also claims that when Ahmadi’s became non-Muslim, the government of Pakistan criminalized the belief against Khatme-Nubuwwat, however, this is not true, being an Ahmadi in Pakistan is not a crime, apostacy is not a crime either.

  8. He was not allowed to speak to any of the Ahmadi-women at Qadian.

A summary

His previous articles that are related to research for this book: “Beyond cultural intimacy: The tensions that make truth for India’s Ahmadi Muslims” and “Witnessing a potent truth: rethinking responsibility in the anthropology of theisms”.

He discovered the nature of Ahmadiyya Movement (a personality cult) and it’s relationship with belief, truth and theatrics around all this. It seems that after introduction he will be exposing contradictions, hypocrisy, lack of empathy, opportunism, propaganda techniques etc. with examples. It will be a must read book and will prove to be the best explanation so far of the Ahmadiyya Movement using a scientific approach.

Noteworthy passage from the introduction of this book can be read below and everything that will come next will revolve around this:

“A standard approach to studying insular religious sects has thus been to investigate the mechanisms through which these sects manage to erase doubts in the minds of their followers. Scholars of religion have consequently asked how certainty gets produced and what bearing it has on the relative flourishing or failure of new religious movements. Fundamentally, the question becomes: What kinds of coercion and control are necessary for people to act in this way? Therefore, where doubt is not present, its absence is assumed to require explanation and quite possibly condemnation. We assume that doubt must be a central problem for the religious, and when the religious do not appear to be afflicted by it, its absence becomes a major problem for our analysis. The Ahmadiyya Jama‘at is one example of a religious organization that would, in standard sociological theory, be seen to contain numerous “plausibility structures” to maintain certainty and ward off doubt. Their conviction would be seen as ‘unreal’ unless enforced through social mechanisms that effectively curtail people’s natural inclinations toward skepticism.

…I have sought to show that, even though my interlocutors do not problematize their ability to either know or believe in truth (i.e., they entertained neither first- nor second-order doubts), their relationship to truth is far from untroubled. This is because they find themselves in the position of asking what they might owe to truth and whether they can fulfill their obligations to that truth.”

Another summary

At the very core of the book is the question of how, given that Ahmadis define their Muslimness in large part through a personal relationship with khilafat, Ahmadis in Qadian differ from Ahmadis elsewhere in maintaining this relationship, despite the physical and administrative distance over the past 75 years between khilafat and Qadian.

The author, Nicholas Evans, spent 15 months living in Qadian and meeting with Ahmadis, including murabbis. He also specifically obtained permission from Mirza Masroor Ahmad to write the book. I read the book largely for insight into how the jamaat operates, as well as for an academic account of Ahmadi life in Qadian and the unique qualities of Ahmadiyyat, for better or for worse.

This book differs other books on the topic in that it doesn’t take Ahmadi claims at face value without commenting on how unique or unstable these claims are, as well as how the jamaat consciously created its administrative structure and distinct internal culture during the second caliphate. Evans is quite fond of the Ahmadis he meets and comes to know, who I’m sure were very kind and hospitable, but he is also not writing PR-type material for Ahmadis as ‘the good Muslims’ or ‘the moderate Muslims’, as is so often the case with Westerners who write about Ahmadiyyat.

There are so many themes to discuss in this book and each of them could (and perhaps should) be its own post. I would just like to focus on a few themes that jumped out to me: the jamaat bureaucracy, the aesthetics of Ahmadiyyat, and the inside/outside distinction in what defines Ahmadiyyat.

1. Bureaucracy

When Evans first arrived in Qadian, he attended the Qadian jalsa and was interviewed as a guest from the UK. However, since he had traveled to Qadian on his own, the UK jamaat was not aware of his visit and had not sanctioned it, which caused a panic. Later on, when he is about to begin a year-long field study where he will live in Qadian, even though the Indian jamaat is fairly familiar with him and his research, he is required to travel back to the UK to personally meet with Mirza Masroor Ahmad to obtain approval.

Evans describes in detail what must be charitably considered as the cumbersome bureaucracy of the jamaat, where literally every single appointment for every single jamaat around the world must personally be approved by the caliph, as though he has personal knowledge of the person who has been nominated for a role by election. Evans describes this, for Ahmadis, as continuing a personal relationship with the divine, but if we are to adopt the ordinary community model for Ahmadiyyat that its apologists so often use when defending its arbitrary rules, what ordinary organization, whether it’s a lawn bowling club or a multinational corporation, has its chief executive personally approve thousands of appointments every single year?

Finally, Evans touches gently on the absurd number of conversions claimed by the jamaat in the late 90s, providing evidence against the claim that this was overenthusiastic reporting at the local or national level, but as a way of fulfilling a powerful prophecy issued by Mirza Tahir Ahmad:

Badr had printed a sermon from March 26, 1999, in which Tahir Ahmad had expressed absolute certainty that within a year, ten million people would join the Jama‘at. Likewise, an article from January 1999 noted that the caliph had reported the extraordinary progress of the Jama‘at in India such that within the first four months of the year, there had been 253,283 converts, over twice the figure for the first four months of the previous year. Given that even today, there are unlikely to be more than 200,000 Ahmadis in India and that Indian conversion figures for 2008–09 and 2009–10 were 2,417 and 2,761 respectively, the 1999 figure is presumably fanciful.

2. Aesthetics

Evans also examines the aesthetics of the jamaat, which I had never thought about until I read Nuzhat Haneef’s treatment of how the caliphs dress. The achkhan and turban is not how they normally dressed prior to becoming caliph and also not rooted in Islam, leaving Haneef to conclude that the clothes almost always worn by the caliphs must represent what such clothes typically represent, i.e. status in feudal Punjabi society, or chaudhrahat.

Evans talks briefly about how ordinary Ahmadis look and dress, and he also has a chapter called Televising Islam, but what I found most remarkable was his treatment of the international bait every summer. I have seen this and participated in it, but I had never stopped to consider that this was a highly choreographed event designed to have maximum impact on television, not unlike a well-produced TV show. The camera angles, the images, the prominent positioning of Ahmadis visibly not of Pakistani heritage, the long lines of people and the use of microphones to intentionally record the language of the international bait repeated in multiple languages are all designed to create a spiritual experience.

This is not a spontaneous spiritual experience, but a consciously-designed, curated and delivered experience and owes as much to the caliph and his theology as it does to the skilled TV people in the jamaat. It’s also hard to read this and not feel like this is a bidat that has been grafted onto orthodox Islam as a modern institution, not without merits, but without an anchor in the original Islam.

This is the single annual moment of combined ritual in which all Ahmadis around the world are expected to synchronously participate. Unlike its formal counterpart, it retains elements of the original Sufi ritual of initiation, which was performed to create a link between devotee and master.56

The International Bai‘at was first staged in 1993, and it has since developed a very particular aesthetic form that is repeated, year after year, during its MTA broadcast.57

In what follows, I describe it as a global ritual because it cannot be understood if viewed as simply a broadcast to which Ahmadis in Qadian responded. Rather, technical aspects of the live television broadcast needed to be performed correctly, and their improper implementation could lead to ritual failure. Camera angles, video editing, and even the placement of microphones and the sound mixing are parts of the ritual performance of this International Bai‘at, as much as the responses of people sitting in the mosque in Qadian.

3. Differences in Private/Public Discourse

Finally, Evans describes the inside/outside distinction in Ahmadi discourse, which is something all of us intuitively know as the difference between a sermon at an Ahmadi mosque on a Friday or a speech in Urdu at a local general body meeting and English-language material or presentation for interfaith events or at the jalsa salanas when dignitaries are present. It is undeniable that the original works of Mirza Ghulam Ahmad were aggressive and bombastic, but he was aggressively out to prove that Islam, particularly his own interpretation, was superior to every other interpretation of every other religion. His work was chiefly devoted to this end and these are the vicious, bruising polemics you hear at internal events. At external events, however, the story is different:

For Ahmadis living in Qadian and speaking Urdu, Ghulam Ahmad’s ferocious polemics are celebrated and emulated (see chapter 3). It is only as discourse is shifted to English—when the Jama‘at hopes to speak to India’s cosmopolitan urban centers or foreign audiences—that polemics cease to be celebrated and Ahmadis focus solely on the simple message that Islam is a religion of peace. I am not the first to note this discrepancy. The theologian Yohanan Friedmann, writes, “In its relationship with the non-Muslim world, however, the Aḥmadiyya is primarily engaged in defending Islam and depicting it as a liberal, humane, and progressive religion, wrongfully calumnied by non-Muslims.

One other subtle but noticeably noxious, disingenuous phenomenon is the Ahmadi coverage of Mirza Masroor Ahmad meeting with foreign leaders as one-way opportunities to learn from the caliph, not conversations between two equals:

The caliph is simultaneously aloof from and yet deeply involved in worldly politics. In Britain, where the caliph resides, but also during his tours of other countries, the Jama‘at work hard to arrange meetings and audiences between the caliph and secular authorities. These meetings are nonetheless never constructed as two-way exchanges. Rather, as in the case of the saint described by Werbner, the caliph alone is seen to give. He addresses politicians, and in doing so he gifts them his message of justice and peace. As I will show in chapter 5, Jama‘at reportage of these events—both in print and on their satellite television channel—is above all concerned to present these politicians as witnesses, not interlocutors. The emphasis is always on their reactions to the caliph’s message and his personage.


Additional quotes
“When (Indian) partition first began to seem inevitable, the caliph lobbied for QADIAN to become an INDEPENDENT PRINCELY STATE, but this soon became obviously impractical”.

..They build an empire for themselves, name their residence “Kasray Khilafat” that literally means the “Palace of Khilafat.” Qadian, Rabwah, Tilford aka Islamabad UK.

“”The historian Ayesha Jalal, described how Mahmood Ahmad’s efforts to unify, ‘temporal and spiritual authority’, overstepped what was acceptable to many Muslims, for Mahmud Ahmad was increasingly, ‘running the local administration on the lines of an Ahmadi mafia’.””

Even Nicholas Evans writes that in the #AMJ, chanda is mandatory, even non-working Ahmadi women of Qadian are forced to pay. Non-payment will result in getting kicked out of Ahmadiyya. See Chapter-1

Nicholas H. A. Evans from the London School of Economics has released a Book titled “Far from the Caliph’s Gaze: Being Ahmadi Muslim in the Holy City of Qadian”.

You can read the full text here:

The merit of this Book is:

We have a Non-Pakistani, uncontroversial and white academic dealing with Ahmadis, so his work can not be attacked as being prejudiced. On the contrary despite having actually seen the real face of the Qadiani sect at their roots first hand, he remains painfully neutral. Even when it would be good to highlight the explosiveness of his research, re remains neutral as if he was dissecting a dead lab rat. That is maybe only possible when you have no personal history with the Qadianis and juts have to deal with them as a research object like a dead rat. Lucky you Mr. Evans.

For his purposes this appears probably to be the correct way, as his research is mainly interested in how Qadianis have been able to cultivate a following that is incapable of doubt or better said does not dare to doubt. Thus his language remains civilized and he uses very euphemistic words to describe the sneaky methods the Qadianis have employed and you have to read between the lines to understand what he is saying. So unfortunately you will not find the colorful language of a Mad Mullah, that would have been fitting to describe the Qadiani methods in this book. But nevertheless, this Book has some interesting points to consider.

The main points of this book are:

  1. Qadianis are incapable or do not dare to doubting like normal humans would. Qadianis share a common secret, that they are living a lie, but despite that knowledge, they continue to live it and keep convincing themselves by keeping a façade alive.

  2. Qadiani Mirzas meets with politicians in a way Pakistani Pirs and holy men do. He is only ever shown to lecture people and never shown to be lectured. Like North Koreas Kim. The Interfaith Symposiums and Qadiani Meetings are organized, recorded and transmitted in a way that the Mirza appears to be the lecturer.

  3. Despite claiming to be non-political, the Qadiani Mirza’s outlined a New World Order in his book “Nizam-e-Nau” during World War 2. In it the Mirza wanted to replace Capitalism and Communism with Wasiyyat. According to his plans, he wanted the whole world to be subscribed to Wasiyyat, and he be the benefeciarry.

  4. Mahmood Ahmad envisioned that if everybody were to give one-third of their assets in this way, in a few generations, most property would have accumulated in the hands of the Jama‘at for the benefit of all humanity.

  5. “Wasiyyat is going to replace capitalism.”

  6. In 1943 Zafrullah Khan, made a English translation of this Ahmadiyya “New World Order”—a mere year after the original Urdu lecture—and yet it contained substantial differences, the most obvious of which was its distinctive new subtitle, New World Order of Islam. It was translated by Muhammad Zafrullah Khan, the highest-profile Ahmadi of his day, who after partition became the first foreign minister of Pakistan.

  7. This shows that Zafrullah Khan was never fit to be a high ranking politician in the first place and was working with his leader the Mirza to advance a Qadiani agenda. The appointment of Zafrulla as Pakistans foreign mister was done under English pressure.

  8. In Nizam-e- Nau the Ahmadiyya caliphate is not presented as a direct successor to worldly political systems: rather, the caliphate is seen to give rise to a private relationship of devotion that has the power to render secular politics defunct.

  9. In other Words, the Qadiani Leaders do not bother with the secular political system, because they want to control people the way they control their own followers through an unconditional oath in which their followers swear to be obedient until death and give property, offspring and life to the command of the Ahmadiyya Caliph.

  10. For many Ahmadis, the fact that the role of Caliph has remained within a single family is felt to be evidence of the efficacy and incorruptibility of their electoral process: it is evidence of the fact that God is indeed responsible for the election of the caliph.

  11. For Qadianis in Qadian, the political problems of the world were overwhelmingly understood to have arisen due to governments and people ignoring the message of the caliphate.

  12. In Qadian, the future of the world and the dawning of a new global order are said to rest on the willingness of individuals and nations to embrace the caliph as their one true global leader.

  13. Yet in spite of the extensive nature of the Jama‘at system in Qadian, the history of the town since 1947 has left it in a uniquely isolated position from the global caliphate. The Point: The Ahmadiyya sect envisions a New World Order for the whole world, but their Main centers Qadian and Rabwah, where they have established their rules are cesspools of rape and sodomy.

  14. Qadianis thus desire to live under the benign authoritarianism of their leader, which they see as a benevolent and sacred form of sovereignty. From him, material and spiritual gifts flow (via the administrative system of the global Jama‘at), and in return Ahmadis offer their obedience. This is a model of sovereignty that draws extensively on older South Asian models of kingship, premised on a personal relationship of unequal reciprocity in which the justice of the sovereign is made available to his people through the act of petitioning.

  15. The relationship and immediacy between caliph and follower be recognized as no more than a pious fiction. Because Qadianis believe that the Caliph responds to every letter they write or controls everything. In truth it is the bureaucracy that controls it. But Qadianis believe that their Caliph in superhuman and capable of reading thousands of letters and faxes a day.

  16. Regarding Qadiani claim that Jesuas was in Kashmir: the journalist spoke of Ahmadi arguments regarding Jesus as if they were court-admissible evidence, not just in their status as the doctrine of one particular community but as proofs that might be counted as evidence within the court.

  17. About how Qadianis tend to erase failed mubahalas: The response I got was again the same; they neither knew about the mubahala, nor did they seem to think it was important to find out anything more about the result. This was puzzling. I knew that my interlocutors cared deeply about demonstrating the truth of Ahmadiyya. Once a prophecy fails, Qadianis get collective amnesic and do as if there never was any such prophecy.

  18. Qadianis yearn and pray for confrontation as it allows them to play the victim card and gives them cheap publicity they would otherwise have to pay themselves. They hope that Confrontation with Ahmadis will increase also in places like Europe.

  19. The murder of Asad Shah in Glasgow had an interesting angle that the Qadini sect exploited to play the victim. Asad Shah was insane and was claiming to be a prophet himself for decades. He had written letters to the Ahamdiyya Khalifas to accept them and had posted youtube videos and that was the reason he was killed and not because he was Ahmadi or not. Regardless of that, the Ahmaidyya sect exploited this situation to play the victim and get cheap publicity. I’ll write about it in a separate post.

So this books has some interesting points to make and is worth a read.

But I have some criticism.

The author remains very superficial and the subjects that the touches like Ahmadis using TV and Press to defraud or convince themselves and their own members and the public are maybe some minor points compared to other subjects in regards to Ahmadiyya.

The author shies away from the really interesting parts of the Ahmadiyya ideology and history. For example he writes in lengths about the trickeries the Ahmaidys employed in continuously amending the conditions of mubahala until no one was able to fulfill them so that they would always have a way to talk them out about any outcome of any such death prophecy.

Interesting subjects such as Muhammdi Begum or the Sun and Moon Eclipse are completely missing in his book.

Also the matter about the fake conversion numbers are mainly ignored. He only mentiones it in one paragraph that in one year the India Jamaat claimed to have a few hundred thousand converts, but that appeared to be impossible as even nowadays he can only count 2000 converts a year. The fact that at the peak the Ahmadiyya sect had claimed to have 40 Million converts in a single year alone is completely ignored by Mr. Evans. it would have been interetsing to research how these insane figures were derived and how the Ahmadiyya sect and its members dealt with tuning down the conversions figures from millions to a few thousand and forgetting it all together?!

And finally he claims that he also interviewed the current Qadiani Caliph, but there is nothing in his book about any such interview. It would have been interesting to read about his interview. Unfortunately after this book, I doubt that Mr. Evans will get the opportunity to interview the Mirza.

Probably it is too much to aks for from an outsider to touch on all those subjects and we shall be happy with what Mr. Evans managed to research.

Also this Books shows that once you deal a little bit with the Ahmadiyya sect, you will eventually be able see the real face of the ahmadiyya sect. Maybe Mr. Trudeau would do his homework before next time he compares Canada with the Ahmadiya sect.

So Mr. Evans please keep digging the dirty Ahmadiyya hole and you will pull out more dirt than you can imagine.

#IStandWithAhmadis #EndAhmadiPersecution #FaisalabadMosqueAttack #NayaPakistan#GhaseetPura #SaveAhmadis #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #ahmadiyyat #ahmadiyyafactcheckblog #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #islam #trueislam #khalifaofislam Kashif N Chaudhry @KashifMD Qasim Rashid Esq.‏ @MuslimIQ Rabwah Times @RabwahTimes Atif Mian @AtifRMian Ahmadiyya Press @pressahmadiyya AhmadiyyaCanada @ahmadiyyacanada @CynthiaDRitchie @theRealYLH #cyberbullies. Ahmadi Answers @Ahmadianswers #RashidForVA


Links and Related Essay’s

Brief Life Sketch of Chaudhry Sir Muhammad Zafrulla Khan

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

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