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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.

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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


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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 were barely 80–200,000 Ahmadi’s, (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

Qadian in August of 1947 during partition, the invasion of Sikhs and Ahmadi’s were issued tanks by the British

Qadian was invaded by 80,000 refugees in late August of 1947 (see Mirza Tahir Ahmad, “Man of God”). Mirza Tahir Ahmad claims that 70,000 Ahmadi’s (he writes them as Muslims) came to Qadian for the defense of the holy land of Ahmadi’s, however, this seems to be a lie. Per the census conducted by the British government, there were only 56,000 in all of British India by 1931. The normal population was roughly 10-12,000 people in Qadian, of which about 10,000 were Ahmadi’s (see Spate). By 1947, Qadian had the highest concentration of Ahmadi’s in the world. Qadian was a mini-vatican, a state within a state (see Spate). Nevertheless, the Khalifa abandoned 10,000 Ahmadi’s, men/women and children, and left them to be viciously murdered. The full account of the amount of Ahmadi’s killed has never been posted, the Khalifa fled in late-August. Further, the Khalifa seems to have already known that Qadian was going to be given to India, he thus ordered enough food for 3 Jalsa’s.

Military Units at Qadian
Spate’s map of August 1947 shows that there were roughly 10-20 tanks in and around Qadian. However, he doesn’t explain these were operated by the Ahmadiyya Movement and most likely given to Ahmadi’s by the British Government. It would have been easy to get them to Qadian, since the train went from Batala to Qadian with no stops, this rail line was built as a favor to the Mirza family at Qadian and most likely costed 1-3 million in today’s money. Nevertheless, the Khalifa at Qadian knew that Qadian would be lost to India as early as January of 1947, thus, he ordered enough food to last 3-4 Jalsa’s, in other words, about 1 year supply of food was stored ahead of time at Qadian. In July-August of 1947, Mirza Tahir Ahmad was made an officer and controlled a unit of Ahmadi fighters (who were most likely armed with WW-2 weapons), since there were 199 Ahmadi officers serving in the British military in 1947. Regular military units came in during late August of 1947. Mirza Tahir Ahmad had a hole dug under MGA’s house and a cache of weapons was kept right there. Mirza Tahir Ahmad was 19 years old at the time. He tells of a story wherein the Indian police raided the house of MGA and dug up the area where the guns were supposed to be, however, the guns had been removed. Mirza Tahir Ahmad claims that Ahmadi-militia men patrolled a 30-mile radius from Qadian, however, that is an obvious exaggeration, the tanks at Qadian most likely patrolled in a 3 mile radius of the center of Qadian. These tanks were most likely M4 Sherman tanks.

An Ahmadi mullah, Chaudhry Fateh Sial was arrested and jailed. He was part of the Ahmadi soldiers and seems to have committed many crimes. Bashir Ahmad Orchard was an officer in the British military was also there. We are sure that he led military units also. Bashir Ahmad Orchard also had a very expensive portable camera at Qadian and made a video from 1947. Ahmadi’s were even flying aircraft over Qadian doing surveillance. Another short video of the caravan is posted here.

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

What is Rattan Bagh?

Rattan Bagh was the area where the Khalifa (Mirza Basheer ud Din Mahmud Ahmad) moved to as he fled Qadian in late August of 1947. The Khalifa lived here for 2 years, he then permanently moved to Rabwah on 19th September 1949(see Fazl-e-Omar). It is now called Azad Park, it is just a few miles from where MGA died on Brandereth Road. The Khalifa seems to have lived there with most likely an entourage of 100 people. However, Mirza Bashir Ahmad seems to have lived in Rattan Bagh a bit longer, his book, “40 Gems of beauty” was published from Rattan Bagh on 11-13-1950. By 1960, the Ahmadiyya movement seems to have totally abandoned this location.

Rattan Bagh
This Shivratri sharing a 1930’s photograph of Rattan Chand Dhariwala’s Shivala (Shiv Temple) just outside Shahalmi Gate in Lahore. The shivala was the most iconic Hindu temple in Lahore and featured in many European travelogues from the 19th and 20th century. Rattan Chand was a courtier of Maharaja Ranjit Singh and the garden in which this temple was built was called Rattan Bagh. Today the remains of Rattan Bagh is called Azad Park and the Shivala is lost in time.

In Ahmadiyya literature
Ahmadi sources never give an address for Rattan Bagh, however, it is mentioned, see here.

The photo from the 1930’s

A photo from the 1800’s
Built in early 19th century, Shivala at Shah Aalami Gate, #Lahore. An old sketch. Young protege at Maharaja Ranjit Singh’s Court Rattan Chand Dhariwala turned wasteland into this temple with pond & garden. Now temple is razed & made way for commercial shops. #Pakistan #Hindu

Links and Related Essay’s


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

26 Ahmadi’s were killed in Qadian during partition in Sep–Oct 1947

Ahmadi’s are always quick to jest at Muslims when we die of calamities. MGA started all of this during the plague in British India. MGA claimed that the plague would kill off non-Ahmadi’s and Ahmadi’s would keep increasing until they become he majority in the world in 300 years. However, the plague hit Qadian and many Ahmadi’s died. MGA also claimed that non-Ahmadi’s would die via earthquakes and quoted the Bible heavily as he argued that the time of the Messiah would be filled with people dying of mass calamities of many sorts.

Some additional data

Al -Hakam tells us

2 October 1947: The situation in Qadian after the partition of the Indian subcontinent continued to intensify to such an extent that Qadian was deemed too dangerous to live in. The Darwesh staying in Qadian to protect its sacred places were not permitted to use flour mills. For many days, they survived on boiled wheat. The police had also seized buildings of the Degree College and Fazl-e-Umar Research Institute. A bomb was thrown in the premises of Masjid Aqsa, which injured a youth badly. Government officials had already taken control of the residence of Hazrat Musleh-e-Maudra situated in Dar-ul-Hamd.

It is reported that on this date, Hazrat Musleh-e-Maudra directed concerned Jamaat officials in Lahore to arrange daily physical exercise for the workers of Jamaat offices. Hazrat Mirza Mansoor Ahmad was assigned to supervise these exercises.

3 October 1947: Thousands of criminals, backed by the police force, attacked Qadian and tried to march towards the heart of the town. Ahmadi youth assigned to safeguard Qadian showed great courage and bravery.

10 October 1947: Another sad incident of a hand grenade thrown into the premises of Masjid Aqsa took place. In reality, the morale of those attacking Qadian was dropping every hour, due to the strong resistance and extraordinary bravery of Ahmadi youth who were protecting sacred places of Qadian.
Qadiani-Ahmadi’s from Pakistan were asking for Qadian to be declared as a Refugee center

This is from October of 1947



Dr. Sharif Khan tells us: 
See page 9

“”””In an office order issued on 30th June, 1947, Talim-ul-Islam College was notified by
the principal to remain close for summer recess from 1st July to 27th September, 1947.
Meanwhile partition of the subcontinent, into India and Pakistan, as two sovereign states,
took place on 14th August 1947. So that 30th June, 1947, proved to be the last working
day of the college in Qadian.

Most of the college officials and students migrated to Pakistan, however, few were
directed to stay back, to help protect college equipment from looting and destruction by
the refugees that were pouring into Qadian from surrounding areas. They were also to
supervise safe evacuation process and migration of women and children to Pakistan.
Muhammad Munir Khan Shami, a Talim-ul-Islam College B.Sc. student, who was at
guard duty was martyred by a band of Sikh looters“””

The list 

Sep 02, 1947 Jamadar Mohammad Ashraf Sahib Qadian India
Sep 06, 1947 Mian Ilm-ud-din Sahib Qadian India
Sep 19, 1947 Syed Mahboob Alam Bihari Sahib Qadian India
Oct 04, 1947 Sultan Alam Sahib Qadian India
Oct 14, 1947 Mirza Ahmad Shafi Sahib Qadian India
Oct 14, 1947 Faiz Mohammad Sahib Qadian India
Oct 14, 1947 Zohra Bibi Sahiba Qadian India
Oct 14, 1947 A four year old girl Qadian India
1947 Abdul Jabbar Sahib Qadian India
1947 Malik Hameed Ali Sahib Qadian India
1947 Master Abdul Azeez Sahib Qadian India
1947 Mohammad Ramzan Sahib Qadian India
1947 Alam Bibi Sahiba Qadian India
1947 Chiragh Din Sahib Qadian India
1947 Jan Bibi Sahiba Qadian India
1947 Munawwar Ahmad Sahib Qadian India
1947 Niaz Ali Sahib Qadian India
1947 Abdul Majeed Khan Sahib Qadian India
1947 Badar Din Sahib Qadian India
1947 Gulab Bibi Sahiba Qadian India
1947 Mohammad Ismail Sahib Qadian India
1947 Abdul Rehman Sahib Qadian India
1947 Chaudhry Faqeer Mohammad Sahib Qadian India
1947 Mohammad Muneer Shami Sahib Qadian India
1947 Hameeda Begum Sahiba w/o Abdus Salam Pundit Sahib Qadian India
1947 Azeem Ahmad s/o Pundit Abdullah Sahib Qadian India


Links and Related Essay’s


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


MGA said that camels will become extinct and replaced with the train, this was a prophecy by Allah about the Messiah

In 1902, MGA and his team of writers wrote “Tohfa Golarhviyyah”. In this book, MGA mentioned a sign and proof of his claim of being the Mahdi that the camel would be rendered useless. This is total nonsense, she-camels are used for milk and re-production (camel meat in some cases), and this is what the Arab bedoin’s based their economies on for years and years. In fact, even til this day, camels are used in all around the world by bedoin tribes of North Africa and the Arab world. MGA and his team had also written about this in 1900, in MGA’s book, “Jihad and the British Government” (see page 19, online english edition 2018). MGA quoted 81:4 (81:5 in the Ahmadi quranic numbering system), even in 1988, Malik Ghulam Farid connected MGA’s arrival to this verse. MGA also quoted a hadith, however, he didn’t give the reference, his editors claim that it is from Musnad Ahmad bin Hanbal in 2006. In Lecture Sialkot, MGA quotes another hadith which seems to say “And the she-camels shall be abandoned for riding”, however, no reference is given, only the word “hadith”. This is another example of Ahmadi’s being academically dishonest. We found the hadith in Sahih-Muslim, obviously, MGA and his team of writers purposely mis-translated it.

The truth about 81:4
81:4 is about the day of judgement, not about the return of the Messiah. per Tafsir ibn Kathir, it is only about how men will abandon the camel while she is about to give birth, since the end of the world will occupy everyone’s attention.

_____________________________________________________________________________________________The quote from “Jihad and the British Government”
“”””O ye who yearn and thirst for truth, listen! These are the days that have been promised since the beginning. God will not permit much delay in these affairs. Just as you can see that the lamp placed on top of a minaret spreads its light far and wide, and just as lightening in one part of the sky also illuminates all other parts, so too will it be in these days. God has Himself provided the means for fulfilling His prophecy that the message of the Messiah will spread in the world like lightening and will encompass all four corners of the earth like the light from a tower. The railways, telegraph, steamships, excellent postal services, easy modes of travel and tourism and other such means have been established to fulfill the prophecy that the message of the Messiah will illuminate every corner like lightening. The true nature of the tower of the Messiah that is mentioned in the ahadith is that the Messiah’s invitation and message will spread on this earth very quickly just as light or sound from a tower reaches far. Therefore, trains, postal services, steamboats and ease of preaching and travelling are all special signs of the time of the Messiah that have been mentioned by many Prophets. The Holy Qur’an also says:

(at-Takwir, 81:4)—“””And when the she-camels, ten months pregnant, are abandoned,””””

This means that the age of open invitation, which is the time of the Promised Messiah, will occur “when camels would be rendered useless.” Some new modes of travel would be invented
and therefore camels would no longer be needed. It is also stated in the hadith that:

Musnad Ahmad bin Hanbal is written in by the editors

In other words, camels will be rendered useless in that age. This sign has not been appointed for the time of any other Messenger. So be grateful that preparations are being made in heaven for spreading Divine light. Blessings are also stirring up in the earth. You are witnessing an ease in travel and movement that was not known to your parents and grandparents. It is as if this is a new world. Fruits are available out of season, trips that once took six months can now be completed in days, news is instantly transmitted thousands of miles and there are devices
and machines to assist with every task. If you wish, you can travel by train with the same comfort that you would have in an orchard at your home. Has the earth not undergone a revolution? Just as there is an astounding upheaval on earth, God also wills that an astounding upheaval take place in the heavens. Both of these are signs of the days of the Messiah. The revelation below, mentioned twenty years ago in my book Barahin-e-Ahmadiyya, alludes to these signs:

See Barahin-e-Ahmadiyya, Ruhani Khaza’in, vol. 1, p. 611

This means that the heavens and the earth were tied up like a bundle and their elements were hidden. God has untied both of these bundles in the days of the Messiah and has revealed their secrets.””””

1902—September, Roohani Khazain Vol 17 Pages, 195-196, Tohfa Golarhviyyah

“””This is a sign and proof of his Mahdawiyyat that before people used to travel on camels but now the travel of camels will become extinct and be replaced with rail. People will be able to travel in security, luxury and peace without fear of being looted etc. This work is being carried out at such a pace that it will be complete in only 3 years”””
1902–October–Noah’s Ark, online english edition, page 14

“””Similarly, in fulfilment of the prophecies of the Prophets, He also showed two earthly signs:

You read the first of these in the Holy Quran as stated:

And when the she-camels, ten-month pregnant, are abandoned. (Surah At-Takweer, 81:5) [Publisher]

Then, in the Hadith as you read:

The she-camels shall be abandoned and shall not be used. [Publisher]

For the fulfilment of this a railway in the land of Hejaz i.e. between Mecca and Medina is being constructed.”””
1903–October–Tadhkirat-ush-Shahadatain, Ruhani Khaza’in, vol. 20, pp. 30-41, Via Essence of Islam, VOl. 3

“””The eclipse of the sun and the moon occurred in themonth of Ramadan after the announcement of my claim, but people rejected this sign; the plague spread over the country; the railway was started in accordance with the prophecies in the Ahadith and the Qur’an; camels were discarded; the Pilgrimage was stopped; the time came for the spread of the doctrine of the cross; hundreds of signs were shown at my hands; the time of my appearance was appointed by the Prophetsas;””””

1904, Lecture Sialkot, see pages 12-14
MGA claims that some hadith says: “””And the she-camels shall be abandoned for riding.”” However, there is no such hadith.
1904–English Review of Religions

In May of 1904, the english-ROR reports that MGA was in Gurdaspur on the 20th of May and he gave a lecture, however, this isn’t reported by another Ahmadi sources and thus, its most likely a lie. In this alleged speech MGA claims to quote the Quran as saying, “when the camels will fall into disuse” and he quotes a hadith that seems to say, “Verily the camels will be given up and they will not be used for riding upon”, however, this hadith is a fake, no such hadith exists, and the Quranic verse isn’t properly given, the wording is changed, it should be (at-Takwir, 81:4)—“””And when the she-camels, ten months pregnant, are abandoned””””. This proves that Ahmadi authors were all academically dishonest and in many ways too. This specific verse was first twisted by MGA and his team of writers in 1900.

1913-March, in the magazine Tashheez-ul-Azhan under the title دس ابری تعالیٰ 􀋄 دلائل ہستی (Das Dalail Hasti Bari Ta‘ala) before being reproduced in Volume I of Anwar-ul-‘Uloom, the same argument is mentioned.

“””Ten Proofs for the Existence of God”””
ROR-English-June-1913, page 240

MGA’s son, Mirza Basheer ud Din Mahmud Ahmad quotes from the Sahih-Muslim claims that it says, “the camel will cease to be used”. 

Muhammad Ali in his famous commentary of 1917
In his word for word translation of 81:4, Muhammad Ali was totally dishonest and wrote: 

“”And when the camel’s are left”

Muhammad Ali purposely mis-translated this verse.  The proper translation should be “””And when the she-camels, ten months pregnant, are abandoned””””. Further, in his commentary, he does mention she camels, 10 months pregnant, however, he purposely doesn’t tell the world how she-camels are used for milk and re-production (camel meat in some cases), and this is what the Arab bedoin’s based their economies on for years and years. In fact, even til this day, camels are used in all around the world by bedoin tribes of North Africa and the Arab world.
Mirza Tahir Ahmad in 1998

In his book, “Revelation, Rationality, Knowledge & Truth”, he discusses most of Chapter 81. He covers 81:4 and gives the same arguments that MGA gave, however, he doesn’t quote any hadith.

Scans from Tohfa Golarhviyyah


Links and Related Essay’s

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

Who is Brigadier General Waqiuz Zaman?

We have covered the many Ahmadi’s who have made the rank of General in the Pakistani military many times. However, the list keeps growing, we have found another one, Brigadier General Waqiuz Zaman. In 1954, after his first wife died, he re-married and was given a grand-daughter of MGA, Amatul Majeed (daughter of Mirza Bashir Ahmad). In 1947, he was listed in the famous list of 199 Ahmadi-officers as #96, Captain Waqiuz Zaman. In 1948, he was an Major in the British Army and was one of the Ahmadi officer’s in-charge of the Furqan Force. He seems to have made it all the way up to Brigadier General and then retired. In 1984, he was part of the caravan that helped Mirza Tahir Ahmad escape from Pakistan. Brig. Waqiuz Zaman sahib, Chaudhry Hamid Nasrullah sahib and Mirza Tahir Ahmad’s two youngest daughters arrived at the airport about half an hour before Mirza Tahir Ahmad and his wife, Asifa Begum.
He goes missing after that. His name is also spelled as Brigadier Muhammad WaqiuZamman Khan. In 1994, he visited England and his daughter.

His children
He had 2 daughters only:

1—Sajida Hameed (1947 to 1998, died at age 47, see page 52). She had a daughter named Munavara Ghauri, living in Salisbury, UK as of 2016. This child was from his first marriage with Qanita Khan (she died in 1954). Sajida married Dr. Hameed Ahmad Khan, the son of Abdul Majeed Khan Sahib and Malka Khanum Sahiba, in February 1969. The young couple then settled in Hartlepool, Northern England in 1971. Sajida was an intellectual. Before marriage she had achieved a Double Masters Degree in English, which was a rarity for the girls in her family of that era.


The famous Ahmadi Generals
The first ever Ahmadi General was General Nazir Ahmad (1947), he was mentioned in the famous list of 199 Ahmadi officers that was presented to the boundary commission in 1947. Colonel Mirza Daud Ahmad was also mentioned in the list, he is a grandson of MGA. After him came General Abdul Ali Malik and General Akhtar Hussain Malik (these 2 are brothers), Zafar Ahmad Chaudhry, Major General Iftikhar Janjua, Major General Ijaz Amjad, Brigadier General Ijaz Ahmad Khan, the Lahori-Ahmadi Major General Abdul Saeed Khan, and we are still adding to the list. There were also those were super trusted by the colonist back in 1947, they were Major Malik Habib-ullah (who died at the age of a 100) (from Dhulmial), Captain Nizam ud Din (he was the father of Brigadier General Mohammad Iqbal Khan) and Captain Umar Hayat (father of Commander Yousaf), Major-General Nasir Ahmad Chaudhry is another. In terms of Medical Doctors, Dr. Major Shah Nawaz, Commander Dr. Abdul Latif (ww-2 era) were some of the first. During Zia’s era, Lt-Gen Mahmood-ul-Hassan and his protege Major General Dr. Mahmood ul Hassan Noori who was probably the last Qadiani to make it to the rank of General.

Famous Ahmadi officer’s who almost made General
Major Syed Maqbool Ahmad was a colleague of Zia and one of the founders of ISI.

Nasir Ahmad Faruqi (a Lahori-Ahmadi)
He was the principal secretary for Ayub Khan from 1959 to 1969 as well as Chief Election Commissioner of Pakistan for the 1965 election, which was totally rigged. The elections in Pakistan were under his control in 1970 also.

Links and Related Essay’s

History of The Hartlepool Jama’at

Click to access Maryam-Jan-Mar-2016-EN.pdf

Click to access Jul_Aug1998-EnglishSection.pdf

Brief Life Sketch of Chaudhry Sir Muhammad Zafrulla Khan

Brief Life Sketch of Chaudhry Sir Muhammad Zafrulla Khan

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

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