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Maulana Zafar Ali Khan vs. Mahmud Ahmad and Miss Rufo

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

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

A rough translation of the first poem








The scan work


A rough translation of the second poem









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

Scan from Al-FazL

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

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

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

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

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

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

Links and Related Essays

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

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

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

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

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

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

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

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

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

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


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

Links and Related Essay’s

My protest note on Wikipedia entry about Maulana Zafar Ali Khan

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

Click to access whateminentmuslimssay.pdf


Maulana Zafar Ali Khan and Ahmadis


Zafar Ali Khan (1873– 27 November 1956) (Punjabi: ظفرؔ علی خانẒafar ʿAlī Xān), also known as Maulana Zafar Ali Khan was a writer, poet, translator and a journalist[1] who played an important role in the Pakistan Movement against the British Raj.[2][3]

By Raja Asad Ali Khan Maulana Zafar Ali Kahn was one of the most eminent personalities of the Indian sub-continent who possessed extraordinary abilities ranging from oratory to poetry and from politics to journalism. Due to his extraordinary talent he got prominence among the great political leaders of his time, who were busy in their struggle for an independent sovereign state for the Muslims of the Indian subcontinent. Maulana Zafar Ali Khan inherited ‘Zimidar’ from his great father Maulvi Sirajuddin Ahmed Khan and used this newspaper meticulously to launch his anti-imperialism campaign. He rendered incomparable services to the Pakistan Movement and rightly deserved to be acknowledged as the father of Urdu journalism. His columns, published in Zamindar, played a remarkable role in the awakening of the Muslims and in forming their political outlook. He possessed exceptional courage and amazing spirit. He never cared different warnings of the government and ignored them contemptuously. He faced imprisonment but never bowed before the government. The government’s abhorrence against Zimidar was actually a conflict between truth and deceit. It was a war between Maulana Zafar Ali Khan whose pen was the custodian of the millions of Muslims and the foreign government which was suppressing the rights of the Indians with its might. But Maulana was undeterred. Through his columns he exposed government’s oppression meted out to the Indians. He was determined to throw out the British from India. In, 1934 when the Punjab government banned Zimidar, Maulana Zafar Ali Khan, sued and got the government orders revoked by the court. He stood firm against Mirza Ghulam Ahmed and exposed his false claim of Prophethood through his rational columns. A British magistrate Sandrus ordered death sentence to Baghat Singh Raj Guru who was also against the foreign government. His struggle was different as he  would kill the British officers for their crime to tyrannize innocent people. He was arrested and was sent to gallows. From the Central jail in Lahore, his dead body was taken to Ganda Singwala where his body was cut into pieces and was burnt at the bank of river Sutlaj. His sister Amr Kaur reached the site and collected his putrefied fingers and hands from there/his pyre. She brought them to Lahore and led a protest procession. Maulana also participated in the procession and read some verses;    Apart from his magnificent potential of journalism, Maulana Zafar Ali Khan had incredible gift of rhyme. His poetry was a beautiful blend of religious fervor and political sentiments. He had the ability to say spontaneous verses. He was a passionate devotee of the Prophet and his Naatia poetry would enthrall the audience. His poetical harvest was published in “Baharistan”, “Nigaristan”, and “Chamanistan”. Maulana would never miss a chance to snub the British government and the Heavens had provided him ample opportunities to carry out his sacred mission. Shaheed Ghazi Ilam Din had killed a blasphemous and was sent to gallows in the Mianwali jail. The government buried him in Mianwali which infuriated the Muslims in Punjab. They protested and made a unanimous demand to bring Shaeed’s body to Lahore but no one was prepared to give coverage to their voice as Hindus dominated most of the newspapers in Punjab. A large procession led by Lal Din Qaiser reached the office of Zimidar which was the only hope for the Muslims. The crowd shouted slogans of ‘long live Maulana Zafar Ali Khan’. Maulana came out of his office and delivered a fiery speech that mesmerized the protesters. Amid thunderous applause of the people he empathetically assured them that he wouldn’t sleep until Ilam Din’s dead body reached Lahore. Maulana gave a one day deadline to the government to transfer the dead body to Lahore otherwise he would himself lead the protesters to Mianwali. Sensing the gravity of the situation the government transferred the body to Lahore next day and handed it over to the Muslims who buried it in the Miani Sahib graveyard.

This news was published in The Nation newspaper. Read complete newspaper of 27-Nov-2012

Ahmadiyya places of worship in Newfoundland and Labrador, Canada Vandalized With Severe Damages

Ahmadi’s always cry persecution from Pakistan, they claim that their lives are in danger, their properties are vandalized and etc, its all a huge scam for asylum abroad.

However, in the west, Ahmadiyya places of worship are vandalized all the time. Just a few days ago, @ahmadiyyacanada reported that 2 Ahmadiyya places of worship (which are under construction) in Newfoundland Labrador, Canada have been Vandalized With Severe Damages. Newfoundland Labrador is a state in Canada, in the extreme North-East. The name of the Ahmadiyya place of worship under contruction is “Baitul Ehsaan”.


Links and Related Essay’s

Historic moment – Huzoor moves to new Markaz in Islamabad


#ahmadiyyaincanada #ahmadiyyainNewfoundlandandLabrador #ahmadiyya #ahmadiyyafactcheckblog

The history of #ahmadiyya in Mali

Mali was a french colony, thus, the Ahmadiyya movement didnt get access to Mali until after they got independence. By 2020, Mali is listed as 90% Muslim, these are Maliki-Muslims, Mali has a long history of Islamic tradition. In fact, the richest African of all time was a Maliki Muslim Caliph named Mansa Musa.

It is unclear when Ahmadiyya got access to Mali, however, it seems like around the time that they got independence in 1960. It seems that after 2006 the Ahmadiyya movement began building mosques and investing. We dont see any Ahmadiyya mosques before 2006. Nor is their a Jamia in the country.

By 2020, we estimate that there are less than 200 Ahmadi’s in all of Mali. We have found jamaats in Sikasso, and an Ahmadiyya Mission House there. They are also in control of 17 radio stations and thus do tabligh via radio.
How many Ahmadiyya missionaries are working in Mali?

1—Zafar Ahmad Butt seems to be the Amir and missionary in-charge in Mali.

2–Taseer Ahmad of #Segou Region of #Mali is one Ahmadiyya mullah.
How many Ahmadiyya mosques in all of Mali? 

1—Mosquee Moubarak in Bamako, Mali.
2—Mosquee Mahmood in Segou, Mali.
3—Mosquee Nasir in Didieni, Mali.
4—Baitul Noor in Koulikoro Mali.
5— Mahdi Mosque in Fana City #Mali.
6—Ali Mosque
in Village Zirilani of Sikasso.


30,000 Qadiani-Ahmadi’s left Ahmadiyya and became Muslims.


The first ever Majlis Khuddam ul Ahmadiyya ijtema is held. The first ever Jalsa Salana was also held. 


The first ever Women’s national Ijtema is held. 


#HumanityFirst#Mali organised a ceremony un Bamakk to give Diplomas to the 56 students who have completed their three years professional education from Humanity First sewing center in #Bamako.

Humanity First also did eye surgeries. 

#HumanityFirst #Mali has just completed work today for the installation of a water hand pump in the village of Djalakoro, 20km from Kignan, region of #Sikasso by the support of #HumanityFirst #France.

#Jalsa #Salana of Koutiala Region of #Mali held on 7 and 8 February 2020.

Jama’at #Islamique #Ahmadiyya #Segou #Mali holding a #book stand in annual #festival of Segou.

#Jama‘at #Islamique #Ahmadiyya #Mali put a foundation brick for Ahmadiyya #Mosque in village Kele of #Koulikoro Region on 29 January 2020.

Mirza Masroor Ahmad fraudulently claimed 10,000 converts to Ahmadiyya from Mali in 2019-2020.

Links and Related Essay’s

#islaminmali #ahmadiyyainmali #ahmadiyyainafrica #ahmadiyyainwestafrica

Waqar Zaka explains how Mirza Masroor Ahmad is not the #Khalifaofislam

Watch my video on this here. The Mirza family has engaged in fake news propaganda since 1889. Just yesterday, the famous Pakistani talk show host explained how if you search google with the keywords, Khalifa of Islam, Mirza Masroor Ahmad will appear. In the below, we explain how the Mirza family aka the Ahmadiyya community engages in various levels of fake news propaganda, just for asylum and other perks. In fact, there is no persecution of Ahmadi’s in Pakistan, its all a game of propaganda by the Mirza family.

What is the Khalifa of Islam anyways? This entire phraseology is grammatically incorrect. No Muslim has ever used it. It translates literally as the “Successor of Islam”. However, in Islam there are no successors. Muslims have used “Khulafa e Rashideen” to signify the Khilafat of Abu Bakr, Umar, Uthman and Ali. Other Khilafat’s have used similar connotations. Nevertheless, this was a marketing campaign by the Ahmadiyya community and we can see it all clearly now.

Why have Ahmadi’s manipulated wikipedia and other sites for Search Engine Optimization?

Ahmadi’s and the Mirza family have engaged in propaganda wars since 1889. They have also spread fake news about the Ahmadiyya business since 1889. In 1902-1904, Mirza Ghulam Ahmad was claiming that there were 200k Ahmadi’s in British-India, which was proven later to be a lie. MGA kept on lying and by 1908, MGA claimed 400k Ahmadi’s in British-India, however, the census of 1911 destroyed all of those ideas.
World Christian Encylopedia and Ahmadiyya lies about being the fastest spreading group of Muslims (2001)

For about 10 years, the Ahmadi trolls on social media have been boasting that Ahmadiyya is the fastest spreading sect of Islam per the World Christian Encyclopedia (2001). However, I opened that book and disproved the entire claim. The WCE never called Ahmadiyya the fastest spreading anything, Ahmadi’s took some vague data and began boasting that themselves. However, they refuse to admit to their error. By 2020, barely 100k people joined Ahmadiyya in 2020 (even that is lie)

Pakistan, Bhutto and the 1971 free elections in Pakistan

Mirza Nasir Ahmad purposely lied and claimed that there were 10 million in the whole world of which half were in Pakistan. This was a bold face lie, he did this to get influence with Bhutto and his government. Mirza Tahir Ahmad would do the same in his debacle of 1993 to 2003, wherein it was claimed that 200 million people converted to Ahmadiyya.

Links and Related Essay’s


#waqarzaka #ahmadiyya #ahmadiyyafactcheckblog #ahmadiyya #ahmadiyyat #khalifaofislam
#khalifaofislam #ahmadi #messiahhascome #VisitAMosque #Ahmadiyyat #TrueIslam #ahmadiyyatrueislam #ahmadiapartheid #rabwah #qadian #meetthekhalifa #caliphofmessiah

#Reactions #Islam 

Who is Mirza Nasir Ahmad? The 3rd Khalifa of the Ahmadiyya Community

Mirza Nasir Ahmad was the oldest surviving child of Mirza Basheer ud Din Mahmud Ahmad, the 2nd Khalifa. His father married his mother (Mahmooda Begum) in 1902, their eldest child seems to have died in 1906. Nevertheless, Mirza Nasir Ahmad was born in 11-16-1909 at Qadian. Ahmadiyya sources claim that Mirza Nasir Ahmad was a Hafiz of the Quran, however, this is unverified. He famously married a women 50 years younger than him in 1982 and died of heart attack in less than 2 months. He had 9 siblings, they are posted in the below.

His mother and siblings

WIFE #1, they were married in 1902, she was only 10
Rashida Begum, also called Mahmooda Begum and Umme Nasir (mother of nasir), she died in 1958, in Murree, Pakistan.  

Three children died in infancy, among them was Mirza Naseer Ahmad, a son born in 1906

1. Mirza Nasir Ahmad, (born in 1909 died in 1982)
2. Naasira Begum, daughter (She married her first cousin, Mirza Mansoor Ahmad, their son is Mirza Masroor Ahmad, the current Ahmadi Khalifa).  Mirza Masroor Ahmad has 2 children, Mirza Waqas Ahmad and Amtul Waris Farah.

3. Mirza Mubarak Ahmad, son–born-May 1914
4. Mirza (Dr.) Munawwar Ahmad, son, 1918–1990.  He had 5 children, 4 girls, 1 boy and by 1990, 14 grandchildren.

5. Mirza Hafeez Ahmad, son
6. Mirza Azhar Ahmad, son
7. Mirza Anwaar Ahmad, son
8. Mirza Rafiq Ahmad, son
9. Naseera Begum, daughter
His children

  • son Mirza Anas Ahmad, (17 April 1937 – 18 December 2018).
  • daughter Amatul Shakoor, (26 April 1940 – 3 September 2019).
  • daughter Amatul Haleem, (born 29 January 1942).
  • son Mirza Fareed Ahmad, (born 4 March 1951).
  • son Mirza Luqman Ahmad, (born 9 November 1953).


The Qadiani-Ahmadi’s claim that Mirza Nasir Ahmad is a Hafiz of the Quran. This is a lie.

Muslim Sunrise, July 1922

“Nasir Ahmad, (about 12 years old), the eldest son of our present leader, is now a Hafiz. He recited the whole Qur’an during the last fasting month to the congregation in the Mosque, reciting a part every evening. The above photo of the promised lad was taken when he was saying his prayers in the Mosque. May Allah bless Nasir and all his relatives.”

Ahmadiyya sources tell us that Mirza Nasir Ahmad graduates from the Madrasa Ahmadiyya, Qadian, from where he also qualified as Maulawi Fadhil (theological and oriental studies at the level of High Proficiency) in July 1929.

Ahmadiyya sources tell us that he went through formal English education at the Government College, Lahore.

Ahmadiyya sources claim that he graduated from Government College, Lahore. with a Bachelors of Arts Degree.

On 5 August 1934, Nasir Ahmad married Syeda Mansoora Begum, a granddaughter of Mirza Ghulam Ahmad and eldest daughter of Nawab Muhammad Ali Khan of Malerkotla, India. Within a month of getting married, Nasir Ahmad left India and proceeded for postgraduate studies to England.

He must have visited Qadian, India while on summer break and gets his wife pregnant.

His first child is born, Mirza Anas Ahmad.

In England, he obtained Masters of Arts degree in the Tripos (P.P.E.) Political SciencePhilosophy and Economics from Balliol CollegeUniversity of Oxford. Before returning to India he visited Egypt for three months from July to November 1938 in order to improve his Arabic and to meet up with his brother Mirza Mubarik Ahmad to analyse the progress of the Community in Cairo. During his stay he also visited numerous sites of historical interest.

He was immediately appointed a professor at Jamia Ahmadiyya, the missionary theological training college of the Ahmadiyya Muslim Community.

He was appointed principal where he remained for five years. Mirza Nasir Ahmad served as Sadr (President) of the Central Majlis Khuddam-ul-Ahmadiyya from February 1939 to October 1949, and from October 1949 to November 1954,

From May 1944 to November 1965, he was principal of the Talim-ul-Islam College, first in Qadian, then after partition, in RabwahPakistan.


He moved to Lahore with his father after partition.

From June 1948 to June 1950, Hadhrat Mirza Nasir Ahmad served  as a member of the committee of the Furqan Battalion composed of young Ahmadis dedicated to the security of Kashmir.

Mirza Nasir Ahmad served his second term as Sadr (President) of the Central Majlis Khuddam-ul-Ahmadiyya from October 1949 to November 1954.


During the anti-Ahmadiyya riots in 1953, Nasir Ahmad was imprisoned briefly in Lahore, mostly to save his life, he was arrested and released on 28 May 1953.

In 1954, he was elected as Sadr Majlis Ansarullah, an organisation established by Hadhrat  Khalifatul Masih II for the education and social support of male members of the community over the age of 40 years.

In May 1955, Hadhrat KhalifatuI Masih II appointed him as Sadr Anjuman Ahmadiyya of Pakistan (the central administrative body that handles all matters relating to Pakistan, including at that time what is presently called Bangladesh) and up to his election as KhalifatuI Masih, he remained at that post.


His father, Mirza Basheer ud Din Mahmud Ahmad stops giving Khutbas and guidance. Mirza Nasir Ahmad takes over the day to day operations of the Ahmadiyya Movement.


On 8 November 1965, his father, Mirza Basheer ud Din Mahmud Ahmad dies. He is the eldest child and is voted in to be the next Khalifa the next day. He had been “acting-Khalifa” since 1957.

Mirza Nasir Ahmad also directed the compilation and arrangement of Ghulam Ahmad’s literary output. The writings of Ghulam Ahmad, which had hitherto been published as individual books, pamphlets or articles were compiled in the twenty-three volume corpus known as Rūhānī Khazā᾽in (Spiritual Treasures). His sayings and discourses were collected in the ten volume Malfūzāt (spoken words) and his announcements and advertisements were published in three volumes under the title of Majmu’a Ishtihārāt (Collection of Flyers or Posters).

He embarked on a nine-week tour of various African countries. During his visit he attended numerous receptions held in his honour and inspected the educational, social as well as spiritual services rendered by the Ahmadiyya Muslim Community of various African countries. He started the Nusret Jehan scheme and appealed for financial contributions from the community. Under this scheme, Ahmadi doctors and teachers are serving in various parts of Africa by running numerous medical clinics and secondary schools.

The Khilafat Library in Rabwah was inaugurated, which today houses over 100,000 books, rare manuscripts, a children’s section and science displays. He helps Bhutto get elected in Pakistan’s first ever free elections.


He represented the Ahmadiyya Community in the National Assembly of Pakistan in an eleven-day inquisition. Despite his efforts, the National Assembly declared Ahmadis to be non-Muslims .


Mirza Nasir Ahmad traveled to London where the conference of Jesus’ Deliverance from the cross was held at the Commonwealth Institute in Kensington. This was attended by various scholars belonging to principal faiths who read their papers discussing the circumstances surrounding the Crucifixion of Jesus, after which the Ahmadiyya viewpoint regarding the death of Jesus was presented. Presentations were also given by Sir Zafrulla Khan and M.M. Ahmad.

The Christian Church gave a statement dismissing the Ahmadiyya as not representing the teachings of Islam and refused to be drawn into the debate that had been re-opened by the discovery of the Shroud of Turin and now this conference. There were participants from Pakistan, India, AfricaAsiaEurope, and the United States. On this occasion Mirza Nasir Ahmad also delivered a lecture on this issue. He dealt with the subject of Jesus’ survival from death upon the cross, his travel to the east, the Unity of God, and expounded the status of Muhammad.

Mirza Nasir Ahmad traveled to Spain, where he laid the foundation stone of the Basharat Mosque in Pedro Abad. This is where he coined the famous slogan, “Love for All, Hatred for None”. The mosque was inaugurated posthumously in 1982 and was the first purpose-built mosque in Spain since the Reconquista and the Fall of Granada in 1492.

He also visited, England, West Germany, Switzerland, Austria, Denmark, Sweden, Norway, Holland, England, Nigeria, and Ghana. The trip started on June 26, 1980 and ended on October 28, 1980.

He arrived arrived in Canada on September 4, 1980. In Canada, he stayed for 10 days in Toronto and Calgary. On September 11, 1980, he left Calgary by air for San Francisco, he chose the Hotel Amfac (See the Khilafat centenary of 2008).

His wife died.


On 11 April 1982, he married Tahira Siddiqua Nasir, daughter of Abdul Majeed Khan of Verowal.

He died 7 weeks later in IslamabadPakistan, Mirza Nasir Ahmad suffered a severe heart attack. He died on 9 June 1982 at 12:45 p.m.
Links and Related Essay’s

“Hadhrat Khalifatul Masih III: A brief history of his life before his 16 1⁄2 year Khalifat”. Muslim Herald. July 1982.

The life of Hadhrat Khalifatul Masih III(ru) – Before Khilafat

My Maryam – Part I

Some Notable Personalities


#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

Rana Naeem Ahmad was an Ahmadi and a double murderer in 1984, then celebrated by his Khalifa

Recently, #coronavirus is ripping through the #Ahmadiyya Jamaat, however, MTA has been ordered to suppress all data on #Ahmadi’s who are dying of #covid19. Another Ahmadi has also died from the London area, his name was Rana Naeem Ahmad or Rana Naeem ud Din Ahmad. On Ocotober 26th, 1984, he murdered 2 people in-front of 100’s of witnesses, he shot a 3rd person who survived with life long injuries (see at the 8:28 mark onwards). Mirza Tahir Ahmad explained the whole scenario is his Friday Sermon of Feb 21st, 1986. These people were removing the Kalima from an Ahmadi mosque in Sahiwal, Punjab Pakistan. Interestingly, Rabwah times purposely didn’t tell us how many people he killed, this proves that this news outlet, even though outwardly unofficial, has sympathies with Ahmadi’s and the Mirza family. On MTA, they admitted that Rana Naeem in-fact shot 2 people and injured another. They also admitted that the police had already came to protect this Ahmadi masjid (per the order of Qazi Ayaz Ahmad) and had even placed police officers the evening before the shooting. Qazi Ayaz Ahmad had also told Muhammad Ilyas Munir that the Muslim Imams of the local area had requested him to remove the Kalima a week before the event, however, he had refused to do so.Thus, Muhammad Ilyas Munir and Rana Naeem Ahmad knew of the impending trouble. Moreover, an Ahmadi had also tipped off the local Imam, Muhammad Ilyas Munir (who lived in an adjoining apartment with the Ahmadi mosque, Rana Naeem was also living in the mosque in a separate room) of an impending issue. This young Ahmadi who tipped off the police was a silent Ahmadi, he had Pakistani friends, but he never told them he was an Ahmadi. Nevertheless, this Ahmadi insider had a friend tell him that the Jamia Rasheeda, which was close to the local Polytechnic College had tipped him off, thinking he was a Sunni-Muslim. This Ahmadi insider immediately reported this to the Ahmadi cleric, Muhammad Ilyas Munir. Thus, Ahmadi’s knew of an impending issue and refused to abandon this mosque (even for a few days, most likely because they were ordered to stay by the Mirza family), they also refused to erase the Kalima from their mosque, in fact, they have never complied with this law and willfully removed all the Kalima’s from their places of worship in Pakistan, nor have they removed the minaret’s. In this case and many others, Pakistani-Muslims were peacefully removing the Kalima, there was no reason to shoot them, in fact, Ahmadi’s should have allowed it per the law. Muhammad Ilyas Munir tells us that he heard the first shot fired and came to see what was going on, he was sound asleep or was pretending to be asleep. He says that as he approached the scene, another shot went off, he claims Rana Naeem was yelling at the Pakistani-Muslims, “who are you to remove the Kalima”. He then says he heard the 3rd shot and was inside the mosque now. He saw that Ahmadi’s and Muslims were scurrying to leave the mosque. After the incident, Rana Naeem claimed that he initially fired a few shots into the air, however, this is a lie and part of the Ahmadi cover-up story. If he had really shot 4-5 times, it would have been noted by Muhammad Ilyas Munir, however, he only heard 3 shots. Muhammad Ilyas Munir then shut the door of the Masjid and noticed 1 dead man on the floor, the other must have died in the hospital. It was time for Fajr, Muhammad Ilyas Munir then led the Fajr salat, with a dead body close by. He then noticed that another Pakistani-muslim was lying dead in the roadway, or he was about to die (he was moving a little bit still). There was a Christian hospital across the street from the Ahmadi masjid where the shooting happened, the police scooped up the dying Pakistani-Muslim and took him into the hospital. Eight months later in October 1985, before a special military tribunal sentences were handed out. Death sentences were handed down to Mohammad Ilyas Munir, Ahmadiyya missionary and Rana Naeem-uddin Ahmad, custodian of Sahiwal Mosque. Four other Ahmadis were sentenced to imprisonment of 7 years each. The sentence of the tribunal were sent to General Ghulam Jilani Khan (Governor of Punjab) for ratification. General Jilani felt that there was a clear miscarriage of justice as Rana Naeem Sahib was clearly acting in self-defence and none of the other accused had been at the scene. Gen Jilani decided to raise the matter when Zia next came to Lahore. Eventually Gen. Jilani explained his doubts to Zia and asked him for his instructions. Zia contemptuously shrugged his shoulders and barked “Hang them”. Rana Naeem ud din and Mohamed Ilyas Munir were incarcerated and spent the next five years on death row awaiting the gallows. On a number of occasions the death warrant was even issued and they were both moved to the death cell; only for it to be rescinded following legal appeals. By December 1988 of that same year the civilian government of Benazir Bhutto was in place, and shortly thereafter in one of its first acts, it commuted all death sentences to that of life imprisonment. Both Rana Naeem ud Din and Mohammed Ilyas Munir were moved from death row and following appeals in the civilian courts had their convictions quashed and they were both subsequently released. They both immediately moved to the UK.

Zia ul Haq’s involvment
Zia ordered that no newspaper would be allowed to publicisize the news that an Ahmadi had murdered 2 unarmed Muslims. This is very strange. The FIR for this case wasn’t prepared until 10pm at night. The local police department arrested only 5 Ahmadi’s (Nisar sahib, Qadeer sahib, Haaziq Sahib, Rana Naeem ud Din, and Mohamed Ilyas Munir) and brought them in for questioning. Eventually, 11 Ahmadi’s were arrested.

Malik Muhammad Din was a retired Ahmadi police officer who helped Ahmadi’s in this case also
He immediately intervened with the police department and made sure that all Ahmadi’s were given special treatment in jail and in their cases.

Who is Qazi Ayaz Ahmad?
He as in-charge of the police sub-station in Lahore, Pakistan. He was extremely friendly with Ahmadi’s, thus, he seems to have been taken off of the case early on.

Who was Rana Naeem anyways?
He seems to have been roughly 50 years old and jobless, the Mirza family seems to have been keeping him around to maintain and clean this mosque of their’s and were probably giving him daily bread/housing as payment.

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A pic

#coronavirus #covid19 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #islamandpatriotism

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