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Ahmadiyya “President” for Canada Abdul Aziz Khalifa is a former Lawyer banned to work as an lawyer in Canada for beeing part in a scheme for defrauding mortgage companies in granting Mortgages for the Ahmadiyya “Peace Village” housing complex in Vaughan Ontario

Ahmadiyya in peace village is a scam, we have written about it many times.  We found this article on reddit and have copied it in total.

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

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The data

As a standard propaganda measure, Ahmadis claim to hold very high moral standards. And their members can be publicly humiliated with expulsion for failings such as attending a wedding or the funeral of someone.

This however is just the case for Ahmadi footsoldiers. When it comes to highranking Ahmadis who bring benefit to the Ahmadiyya sect even through criminal means, they can get away with anything and are even awarded with high positions within the sect.

One of the highest ranking Ahmadi individual, the Ahmadiyya “President” for Canada Abdul Aziz Khalifa for example has been banned from practicing as a lawyer in Canada after it apparently emerged that he was part of a scheme to fraudulently obtain loans for the Ahmadiyya-Only housing complex in Vaughan Ontario. This however did not bar him from holding the highest Ahmadiyya Position in Ahmadiyya Canada.

Read the details here:

Call out Hypocrisy: Shamed Lawyer Abdul Aziz Khalifa, Canada Jamaat! on |


This is going to be the last post from me for a few weeks now. I have some matters that need my urgent attention and I must take a couple of weeks away from my duties here. I do not intend to be away for more than a few weeks however, if I have to be away longer than I have planned, I will let you all know. Yes yes before you start, no there are no issues and the Jamaat hasn’t scared me off and no one is in trouble, I just have other things that need seeing to. These ‘things’ are mostly work related. I have slacked off for far too long before and after the Christmas period and as the financial year is coming to an end, the pressure is on to get things in order and wrapped up. I would also advise that I will not be checking emails, so if you do need to contact me, please hold off for a few weeks. That said, I plan to change my email address and find one that works better with proxies as hotmail is an absolute nightmare. When it is set up I will then be able to reply to those that do email more often and more promptly. insha’Allah. Comments for all posts will now be locked to relieve my friend from her moderation duties, but I will allow comments for this particular piece so we can hear from our Canadian readers in particular.

As I don’t have the time to scan or censor any documents so in this instance, I will leave you with something that ties in nicely with the post I put up on Sunday RE: Canadian Expulsion Checklist.

A revert to Islam from Ahmadiyya in Canada emailed me a few months back and alerted me to the shady character of the Canadian branch of the Ahmadiyya Cult, Deputy President (Naib Ameer) Khalifa Abdul Aziz. His position within the Cult, for the benefit of those not in Canada and those not familiar with him, can be confirmed by clicking on this link. He requested that I write something up about this Khalifa character, to elucidate the very apparent hypocrisy and mistreatment of ordinary Ahmadis in the Canadian Jamaat.

Khalifa Abdul Aziz is a disbarred and convicted lawyer who lost his license to practise law in Canada due to financial fraud and misconduct, involving mortgages of more than 30 properties in Ontario. On doing some research and on asking around some contacts here in London, I am under the impression that this fraud allegedly involved the Ahamadiyya housing complex in Maple known as ‘Peace Village’. However, I must emphasise that I am unable to verify this, but this was told to me by a couple of sources here in London and a cross check with a relative in Canada seemed to confirm this.

A quick search of ‘Khalifa Abdul Aziz Canada’ on Google returned this:

Abdul Aziz Khalifa (1971), of the Town of Vaughan, was found guilty of professional misconduct for: participating in a dishonest, fraudulent, criminal or illegal scheme to obtain mortgage financing based on inflated purchase prices concerning 30 properties; failing to serve his mortgagee clients; acting for all the parties, namely the vendors, purchasers/mortgagors and the lenders/mortgagees, to several real estate transactions, where there was a conflicting interest without providing adequate disclosure to or obtaining the consent of his mortgagee clients and without advising all his clients that no information received in connection with these transactions could be treated as confidential vis-à-vis the other parties; and failing to disclose to his mortgagee clients his ongoing relationship with 8 individuals/companies and recommend that they obtain independent legal advice.
By Decision and Order dated June 20, 2006, the Hearing Panel ordered that:

     The Member be granted permission to resign his membership in the Law Society within 30 days, failing which he is disbarred.

     The Member pay costs of $1,000 within 30 days. 

(Counsel for the Society, Naomi Overend/ Member not present and not represented) 

(The Member's resignation became effective June 29, 2006)

The Ahmadiyya Jamaat Canada is co-run by a dodgy lawyer found guilty of financial fraud, involving a significant number of properties back in 2006, and he stills holds this position today! If you note from the above extract taken from the LSUC website, it states that ‘the member’s resignation became effective June 29 2006’, and so it seems Abdul Aziz Khalifa accepted his guilt and handed in his resignation. If he was not guilty and it was a misunderstanding, he would have fought the ruling to save his career and reputation but obviously not, because the odds were stacked up against him. For those Ahmadis that will say ‘but he wasn’t even Vice President in those days but was given the job afterwards, once he had repented’ please click here where you will be able to confirm that Abdul Aziz Khalifa held this position at the time of his conviction. He still holds this position today.

It’s funny when Ahmadi propagandists swear blindly that no senior member of the Ahmadiyya Cult has ever had run in with the law, let alone be convicted for fraud, and boast that all AhmadisAziz Khalifa, where it is alleged that the financial fraud in which he was found guilty of involved the world famous Ahmadiyya owned Peace Village. Er Hello, did this not set off alarm bells for the Canadian members? Why is it that the Canadian Cult Jamaat did not take action against him, and why was he allowed to continue in such a prominent position? His character is questionable but he has been given the authority to lead the Ahmadi people in Canada, how does that figure?

In the UK, we have Nasser Khan for example, whose wife was convicted of Perjury and no action has been taken against him but at least his wife’s misdemeanour did not involve the Jamaat as such! Canada is one of the biggest communities of the Ahmadiyya Cult worldwide, yet one of its most senior administrative leaders is a disbarred lawyer, found guilty of fraud and misconduct? Is that the best you can do? Does Mas know about Abdul Aziz Khalifa’s case? If so, why is the ‘Khalifa’ turning a blind eye and letting this man continue to lord it over the Canadian Ahmadis? Does Mas have any principles? Clearly not but you insist on selling him as the ‘Man of the Muslims’ and expecting people to buy it? Please! What an insult! You Ahmadis need to understand just because Mas ‘bhoot pyar karne waley hain’ (he is so loving) it doesn’t make him a Khalifa. Drop the love and pick up some reality because not only is he the worst leader of any group of people but he isn’t as loving as you think….

Abdul Aziz Khalifa, you pathetic hypocrite and nasty little man, you have absolutely no qualms in participating in the very public expulsion of members from the community for ‘participating in a marriage against the teachings of Nizaame Jamaat’, but you present a different face to western leaders of the State you live in. Abdul Aziz Khalifa, you are beyond contempt and a man with no integrity and morals, where you participate in the financial fraud involving 30 properties, but you present an image of being one where you are a member of an international community that boasts ‘loyalty to State’. Abdul Aziz Khalifa, you were found guilty of misconduct and were banned from practising law but you very proudly stamp your name on letters authorising the expulsion of innocent and law abiding citizens?!

You were banned in 2006 but in 2011 you kindly authorised this:

You should have expelled yourself while you were at it. Why is it that there is one rule for the likes of you whereas for ordinary Ahmadis with absolutely no power, are treated like lepers and are subjected to public expulsions, resulting in social boycotting and the like? Why is it that there is such a system in place in the first place, if it doesn’t apply to everyone? Why do you advocate such treatment of your fellow members but no action was taken against you, for a crime that resulted in you losing your job? This is serious! Why are you still in the Jamaat, let alone in such a position? Why was no action taken against you? Why did you not stand down, if you were a man of any principle? You are a disgrace and a hypocritical despot.

It is shocking to see just how many Ahmadis are accepting of such blatant hypocrisy. What is wrong with you? Forget what I believe, but if you believe this is Allah’s Jamaat and you love it so dearly, then why do you insist on turning a blind eye? It is up to you to keep your Jamaat clean because you quite clearly cannot rely on your administration to do it, because they need a good wash down themselves!Do the right thing. This is a disgrace. Shame on you all who allowed this man to continue while he shamelessly helps run your Jamaat with an iron fist. And you have the nerve to poke fun at the Muslim world for it’s fair share of tyrants and dictators but the difference is that this Muslims don’t claim to belong to a divine sect.

For those Canadians who have access to similar Jamaat documents or anything that the Jamaat would rather not go public, I suggest you set up something similar and start exposing these scumbags for what they really are. It is not that difficult and it would be a great shame and an utter injustice against your fellow people if you kept quiet about it. Your State should know exactly what kind of spiritual thugs they are wining and dining with. They are disgusting and Abdul Aziz Khalifa is probably not an exception.

That’s all from me for next few weeks. Try not to miss me too much!

The Ahmadiyya fraud on Eclipses and the Mahdi

This entire entry was taken from here:

Based on a Hadith they attribute to the Messenger of Allah(SAW), the Qadiani (Ahmadi) leadership asserts that the advent of lunar and solar eclipses during the Islamic month of Ramadhan of 1894 is the clear proof that Mirza Ghulam Ahmad Qadiani was the foretold Imam Mahdi!  Mirza Ghulam himself had written:

“One Hadith of Dar-e-Qatni also proves that the Promised Mahdi will appear at the head of 14th Century; and that hadith is this ….translation of the whole hadith is:’There are two signs of our Mahdi; since the creation of earth and heaven this sign has not been revealed for any appointed and prophet and messenger; and those signs are that moon will eclipse in the first night of its fixed nights of eclipse and sun will get eclipsed in the middle of the fixed days for its eclipse, during the month of Ramadhan.’

…this hadith clearly fixes 14th Century.”  (Roohani Khazain, Vol. 17, P. 331)

However, the actual hadith recorded in Dar-e-Qatni clearly reads:

Narrated Amr son of Shamir, quoting Jabir, who quoted Mohammad bin ‘Ali:”For our Mahdi, two signs are given which never occurred in the past from the creation of the heavens and the earth. One is that a lunar eclipse will occur on the first night of Ramadhan and the second sign is that a solar eclipse will occur in the middle of Ramadhan and these signs had never happened from the creation of the heavens and the earth.” (Dar-e-Qatni, Vol. 1, P. 188)

With regard to this hadith, we need to make the following observations:

  1. This hadith is not a saying of hazrat Muhammad(SAW), as the Qadiani leadership has tried to portray, but it is a saying attributed to an individual by the name of Mohammed bin ‘Ali. Thus, once more the falsehood of Qadiani leadership becomes apparent. According to an authentic hadith of hazrat Muhammad(SAW):

    Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire.
    (Hadith Sahih Bukhari, Volume 2, Book 23, Number 378)

  2. This hadith attributed to Mohammad bin ‘Ali has been rejected by scholars of hadith for centuries. In fact, the first narrator of this hadith is Amr bin Shamir who is a known narrator of weak and fabricated Ahadith.  Allamah Shamsuddin Dhahbi(RA)who was an expert of the Funn-e-Rijaal (the art of Men Narrators) has written:

    “According to its authenticity, this saying attributed to Imam Baqir is extremely weak, outcast, and rejected. Looking at the chain of narration, the first narrator is Amr bin Shamir who has been labeled (in Meezanul-E’tidaal, P. 262) as the big liar, a narrator of weak and fabricated Ahadith, a non-believer of Hadith, a person who used abusive words for the companions of the Messenger(SAW) and the Sahabah(RA); and according to Ilm-ul-Hadith, his narration is not written as Hadith.”

    Amr bin Shamir had claimed to have heard this hadith from a person by the name of Jabir. Not only we can not trust this assertion of a known liar, but also Amr failed to disclose — perhaps purposely — which one of the many Jabirs he was referring to in this quote. Nevertheless, among the individuals by that name, we find Jabir Ja’fi, who was described by Imam Abu-Hanifah(RA):

    “Among the liars that I met, no one was bigger liar than Jabir Ja’fi.”

    Amr bin Shamir finally claims that this hadith was originally narrated by Mohammad bin ‘Ali.  Qadianis assert that the Mohammad bin ‘Ali mentioned must have been Imam Baqir. However, we have had several narrators with this name and there is no proof or reason to believe that the person Amr intended was Imam Baqir.   Indeed, since it was the habit of Amr bin Shamir to narrate weak and fabricated Ahadith and attribute them to well known, truthful, and trustworthy narrators, we are obligated to be very doubtful of this hadith.

  3. Even if, for the sake of discussion, we were to accept this hadith at face value, it would only serve to expose the falsehood of Mirza Ghulam and the Qadiani propaganda machine. This saying clearly states that the lunar eclipse will happen in the beginning of the month of Ramadhan and the solar eclipse will occur in the middle of the month. However, this event is astronomically impossible and would be indeed miraculous if occurred.The lunar and solar eclipses Qadianis advance as the proof of their claim occurred on the 13th and 28th day of Ramadhan respectively!  It is then obvious that Mirza Ghulam, as was his habit, purposely changed the quote (by adding  the words “of its fixed nights“) and twisted the true meaning of the hadith to lend appearance of legitimacy to his false claim. Furthermore, the hadith clearly states that this event has never occurred in the history, while the combination of eclipses on 13th and 28th of Ramadhan have occurred thousands of times throughout history.

Obviously, Qadiani leadership’s complete reliance on an unauthentic and misinterpreted saying of a person by the name of Mohammad bin ‘Ali proves that they have nothing but deceit on their side.

The False Argument of Qadiani (Ahmadi) Leadership

Refuted by Muslim scholars and contradicted the by an extensive body of scientific evidence, Mirza Ghulam and the Qadiani (Ahmadi) leadership acknowledged that according to the divine laws the lunar eclipse always occurs on 13th, 14th or 15th of a lunar month, and solar eclipse always occurs on 27th, 28th, or 29th of a lunar month.  However, they advanced another baseless argument to misguide the uninformed.

They reasoned that by “first night of Ramadhan”, the hadith must have intended that first night a lunar eclipse could possibly occur (i.e. 13th); and by “middle of Ramadhan”, the hadith must have meant the middle night a solar eclipse could possibly occur (i.e. 28th)! Thus, they tried to justify the conclusion of their Sire, Mirza Ghulam, and claim that Mirza must have been Mahdi, since such an eclipse occurred during his life time!

With regard to this assertion, we need to make the following observations:

  1. It is the habit of the Qadiani leadership to use such foolish and feeble interpretations to try to misguide the gullible.  The words of the hadith (even though we have shown it to be an unreliable hadith not referred to our Prophet(SAW)) are quite clear:  The lunar eclipse should occur on the “first night of Ramadhan” and the solar eclipse in the “middle of Ramadhan” (e.g. 15th).  The hadith does not state the “first night from the nights of eclipses”, as Qadiani leadership would like everyone to believe.  As we have shown, this is an addition made to the hadith by Mirza Ghulam himself.
  2. This interpretation of Mirza Ghulam Qadiani and his associates is also shown to be absurd and false by the very hadith itself.  The hadith concludes by stating “these signs had never happened from the creation of the heavens and the earth.”  However, the combination of eclipses on the 13th and 28th of Ramadhan have occurred thousands of times throughout recorded history!As an example, we quote 45 years of eclipses in life time of Mirza Qadiani. In these 45 years, 3 times such combination of eclipses occurred on 13th and 28th (see book by Mr. Keith, “Use of the Globes” and another book, “Hadaiqun-Nujoom”). Both these books list eclipses from the year 1801CE to 1901CE. Out of those a list of 45 years is produced in a book, ‘Doosri Shadadat-e-Aasmani’ written by Sayyid Abu-Ahmad Rahmani which again confirms that these pair of eclipses have occurred three times alone during the 45 years in question! Further references on the accurate theories of Lunar Eclipses can be found in a commentary written by David McNaughton, a South African astronomer working in UAE, who is considered to be an authority on this subject. Accurate and detailed calculations, using Jean Meeus’s Algorithm, was performed in 1998 by Khalid Shaukat for the 3 pairs of eclipses mentioned before and produced in the following table:

    Schedule of Relevant Eclipses in 45 Years of Mirza’s Life

    No. Eclipse Gregorian
    Islamic Date
    in India
    Time of eclipse in India Description Remark
    1 Lunar July 13,
    1851 CE
    Ramadhan 13, 1267 AH Starts 11:21
    Max. 12:51
    Ends 14:22
    Moon was below horizon in Qadian when eclipse occurred. Moon eclipse was not visible in India. Moreover, this happened before Miraz’s claim of Mahdi when he was 11 or 12 years old.
    Solar July 28,
    1851 CE
    Ramadhan 28, 1267 AH Starts 17:47
    Max. 20:04
    Ends 22:20
    Eclipse was visible little before sunset in Qadian, sunset being at 19:31.
    2 Lunar March 21,
    1894 CE
    Ramadhan 13, 1311 AH Starts 18:58
    Max. 19:51
    Ends 20:44
    Eclipse seen in Qadian After Sunset, which is the 14th of Ramadhan. This pair of eclipse actually goes against the Qadiani argument of 13th and 28th of Ramadhan!!! However, these eclipses were visible in other parts of the world and using this sign, Dr. Alexander Dowie claimed to be Messiah in the USA.
    Solar April 6,
    1894 CE
    Ramadhan 29, 1311 AH Starts 6:57
    Max. 9:24
    Ends 11:52
    Eclipse was visible in the morning, sunrise in Qadian was at 6:11.
    3 Lunar March 11,
    1895 CE
    Ramadhan 13, 1312 AH Starts 7:25
    Max. 9:10
    Ends 10:54
    Moon was below horizon in Qadian when eclipse occurred. Moon eclipse was not visible in Qadian.
    Solar March 26,
    1895 CE
    Ramadhan 28, 1312 AH Starts 14:21
    Max. 15:40
    Ends 17:00
    Eclipse was visible in Qadian in the afternoon.

    From the previous table, we can clearly see that this combination of eclipses has occurred at least more than once throughout the history.  Furthermore, please note that the pair of eclipses claimed by the Qadianis actually occurred in Qadian on the 14th and 28th of Ramadhan and not the 13th and 28th!  In either case, Qadiani argument is shown to be once more false.

As is their habit, the Qadiani (Ahmadi) leadership once more ignored clear evidence contrary to their faulty argument and resorted to further misrepresentation.  They claimed that the intent of the words “these signs had never happened from the creation of the heavens and the earth” was that these eclipses have never occurred while a claimant to being Mahdi or Messiah has been present! To support this argument and rejected the proof offered by Muslim scholars showing the feebleness of his arguments, Mirza Ghulam wrote:

“O Low Caste, Khabees, Enemy of Allah and Prophet! You have done this Jewish alteration in the (prophecy), so that this Grand Miracle of Holy Prophet(SAW) is hidden from this world …..your lie, O Worthless is exposed …… from which word did these stupid understood these meanings? O Morons! O Sightless! Disgrace to the Molviyat! …especially the head of the Dajjaleens, Abdul Haq Ghaznavi and his followers; Hundred thousand times shoes of curses may fall upon them. O Dirty Dajjal! Prophecy has been fulfilled but bigotry has blinded you.”
(Zamima Anjam-e-Atham, Roohani Khazain, Vol. 11, P. 330)”This has never happened and absolutely never happened, except in my time, since the beginning of universe till now, that lunar and solar eclipse had gathered in the month of Ramadhan in such a manner that some claimant of messengership or prophethood or muhaddathiyat (one who converse with God) had also been present.”
(Roohani Khazain, Vol. 9, P. 50)

“The meaning of prophecy is that this sign has not been to any other claimant, whether true or false. Only given to the Promised Mahdi. If these tyrant molvis (Muslim scholars) can present a similar occurrence of lunar and solar eclipse in the time of some other claimant then please do it; then I will no doubt become a liar.”
(Roohani Khazain, Vol. 11, P. 332)

“Combination of lunar and solar eclipse in Ramadhan has never taken place in the time of any Prophet or Messenger or muhaddith and since the birth of universe during the time of any claimant of messengership or prophethood or muhaddithiyat lunar and solar has never combined. Combination of Lunar and Solar eclipse and Mahdi is an unnatural phenomenon.”  (Roohani Khazain, Vol. 9, P. 84)

It is a sign of disbelief and hypocrisy of Qadiani leadership that they refute clear proofs and authentic hadiths of the holy Prophet(SAW) regarding Mahdi and insist upon their conjecture of an unauthentic saying attribute to Mohammad bin ‘Ali by a known liar! Certainly, no believer would require any further explanation to see the falsehood of the Qadiani claims. However, purely from an academic stand point, we offer the following observation:

  1. The prophecy of this unauthentic hadith is abundantly clear: the sign which has not occurred since the beginning of time is the specific combination of eclipses on the first and fifteenth day of Ramadhan. There is no mention whether this sign will occur before the birth, during the life, upon the claim, after the claim, or upon the death of the individual making the claim. Qadiani (Ahmadi) interpretation is simply without any merit.
  2. Even if, for the sake of discussion, we were to accept the Qadianis’ (Ahmadis) feeble interpretation, we still can show that Mirza Ghulam was not the only individual who based his claim on such a combination of eclipses.  Ample evidence for this stance is provided in the following books:
    • ‘Doosri Shadadat-e-Aasmani’ by Maulana Abu Ahmad
    • ‘Aimma-e-Talbis & Raees-e-Qadian’ by Maulana Abul Qasim Dilawari

    Below, we have documented several such claimants.  Please do remember that Mirza Ghulam had stated that if such proof could be provided, then he would be shown to have been a liar.  Accurate and detailed calculations, using Jean Meeus’s Algorithm, was performed in 1998 by Khalid Shaukat for the following tables:

    No. Eclipse Gregorian
    Name of the Claimant Claim and Comment
    1 Lunar 07-11-0743 Rmz 14, 125 Saleh bin Tarif Burghwati Claimed Mahdihood and Prophethood and successfully ruled over his followers for 47 years. Later, he advocated his throne in favor of his son. (Aimma-e-Tilbees, Vol. 1, P. 192)
    The combination of Eclipses matched exactly those of Mirza Ghulam: 14th and 28th of Ramadhan
    Solar 07-25-0743 Rmz 28, 125
    2 Lunar 07-13-1851 Rmz 13, 1267 Mirza Ali Muhammad Bab Claimed to be Mahdi.  His movement is still alive and has split off into Babism and Bahaism.  They no longer claim to be Muslims.
    (Double eclipses of 1829 and 1830 also could have been claimed for him; please note that Ali Muhammad died one month before the eclipse of 1851.
    Solar 07-28-1851 Rmz 28, 1267
    3 Lunar 11-15-1872 Rmz 13, 1289 Hussain Ali
    Claimed to be the Promised One (Messiah) of every religion and a prophet.  His followers no longer claim to be Muslims.
    (Double eclipses of 1829, 1830, 1851, and 1873 also could be claimed by him)
    Solar 11-30-1872 Rmz 28, 1289
    4 Lunar 11-04-1873 Rmz 13, 1290 Mahdi Sudani Claimed to be Mahdi and began a successful movement to fight the British colonialists.
    (Double eclipses of 1851, 1872 and 1895 also could be claimed by him).
    Please note the specific solar eclipse used by him occurred on the 29th of Ramadhan.
    Solar 11-20-1873 Rmz 29, 1290
    5 Lunar 03-21-1894 Rmz 13, 1311 Dr. Alexander Dowie, USA During the life time of Mirza Ghulam and appropriating the second double eclipse we previously mentioned, he claimed to be the Promised Messiah.
    (Double eclipses of 1851, 1872, 1873, and 1895 also could be claimed by him – please note that he made the claim for the same eclipses as Mirza Ghulam)
    Solar 04-06-1894 Rmz 29, 1311

    Once more, we can use Mirza Ghulam’s own statements to prove that he was a false claimant to being Mahdi, Messiah, and a Prophet.

For all those individuals, who after seeing all this proof, stubbornly insist on believing Mirza Ghulam’s claim to being Mahdi, we like to reproduce an earlier statement of Mirza:

“All those Hadiths in which the coming of Mahdi is foretold are not verifiable and cannot be relied upon.” (Haqeeqat-ul-Mahdi, Roohani Khazain, Vol. 14, P. 429)

We definitely disagree with Mirza Ghulam on this account and have in fact documented several authentic hadith of hazrat Muhammad(SAW) on this site [Read: Identification of the Prophesied Imam Mahdi].  However, isn’t this another sign of Mirza’s falsehood that he reversed course and attempted to take advantage of the eclipses which occurred during his life time by relying on deceitful alterations of an unauthentic Hadith?

 Links and Related Essays

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

Ahmadiyya homeopathy is an obvious fraud

Ahmadis have been selling false dreams for a long time.  They have convinced the lovers of religion that everything that MGA and his family does is accompanied with the grace of some GOD.  Mirza Tahir Ahmad ran a long-term fraud on his homeopathic medicines that sold worldwide to every Ahmadi family in the 1990’s.  Nonetheless, I will post an article in the news which proves that homeopathic medicines are simply snake oils that don’t work.

The Ref

In the past MGA used snake oils and fake medicines
In 1884, MGA claims to have used a strange medicine which had opium and mercury in it and claimed that he was able to have children as a result of this medicine.  He further stated that his God revealed this medicine to him.

Tiryaq e Ilahi came later in 1898
MGA claimed to have created a vaccination for the plague, it was called Tiryaq e Ilahi, it was a majority of opium and didn’t even work.  MGA had his followers take this medicine, and he most likely took it himself.  Ahmadis have never published its ingredients..

“Truth Triumphs” by Mumtaz Ahmad Faruqi, published on September 1st, 1965

While Mirza Basheer ud Din Mahmud was close to death, in September of 1965, the Lahori-Ahmadi’s attacked him viciously via a brother-in-law of Muhammad Ali, Mumtaz Ahmad Faruqi. The book is called “Truth Triumphs”, it is currently on the Lahori-Ahmadi website here. However, the appendix has been deleted by the Lahori-Ahmadi’s, since it was embarrassing. About a year later, the Qadiani-Ahmadi’s responded with “Truth Prevails”, which was ordered by Mirza Nasir Ahmad via Qazi Muhammad Nazeer, it was published on 10-4-1966 (See page xiv). Mumtaz Ahmad Faruqi was the brother of Nasir Ahmad Faruqi, who wrote Muhammad Ali’s famous autobiography, “Mujahid i Kabir”. In this book, Mumtaz Ahmad Faruqi exposed a sexual harassment issue that a young Mirza Basheer ud Din Mahmud Ahmad was accused of in 1906 and subsequently fraudulently acquitted. He exposed the agonizing death of the Khalifa.

“A clear proof of the truth of Hazrat Mirza Sahib’s above statement is that although the Prophet’s saying that there shall be no prophet after me, has been mentioned about forty times, in one way or another, in the books of Traditions, yet Khalifa (Mahmud Ahmad Sahib) goes against it, and accepts Mirza Ghulam Ahmad as a fullfledged prophet.” (Truth Triumphs, page 5)(Via Qazi Muhammad Nazeer, online english edition).
“The meaning of Ahmad is one who praises very much. Another possible meaning is one who deserves excessive praise. It is a jamali name of the Holy Prophet Mohammad and since Hazrat Isa also was a manifestor of the jamali attribute, it was necessary that it should be used in the glad tiding given.” “The name Ahmad means ‘one who gives praises (of God) a lot’, or it may signify ‘one who deserves lot of praises’. This is a name of the Holy Prophet Mohammad, peace and the blessings of Allah be upon him, denoting the beauty aspect of his life. Since the teachings of Jesus Christ are lenient and showing beauty, hence this particular name ‘Ahmad’ is referred to in his prophecy.” (Truth Triumphs, page 22-23)(Via Qazi Muhammad Nazeer, online english edition).
“Ahmad is just as much a name of the Holy Prophet as Mohammad is, it is not an attributive name, as some allege.” (Truth Triumphs, page 26)(Via Qazi Muhammad Nazeer, online english edition).
“In 1886 A.D., Hazrat Mirza Ghulam Ahmad Sahib was given the glad tidings by Allah about a boy in his progeny, who would possess both worldly and outward rank and power as well as spiritual greatness and holiness. So in a ‘Notice’ published on 20th February, 1886, Hazrat Mirza Sahib proclaimed this prophecy to the world, and gave one most important and mysterious sign of his identification that he would ‘increase three into four’. The exact time of birth of this great promised boy is known only to God, as without His Divine Communication, nobody can say for certain. It may be that this boy would be born in this very generation; or the fact of his ‘increasing three into four’ may mean that he would appear in the fourth generation. It can also be that he may not be a physical son but a ‘spiritual son’, however Hazrat Mirza Ghulam Ahmad Sahib, like other such appointees from Allah naturally longed for this promise of Allah to be fullfilled in all its glory as soon as possible. So in the interpretation of this promise of Allah, he used his own personal judgement, and applied it to some of his own boys, which later on proved to be incorrect.”(Truth Triumphs, page 30)(Via Qazi Muhammad Nazeer, online english edition).
“So the people, especially the Muslims in foreign countries, should be on their guard, and be warned that when the missionaries of the Rabwah Ahmadiyya Community preach about ‘Ahmad’ the Prophet, they are deceptively and erroneously attributing the qualifications to Hazrat Ghulam Ahmad, the Promised Messiah, who never made any such claim.” (Truth Triumphs, page 30)(Via Qazi Muhammad Nazeer, online english edition).
“Then again at page 40 of the same book, Tiryaqul Qulub, in the 25th Sign, Hazrat Mirza Sahib considers the birth of Mubarak Ahmad as a fulfilment of this promise. But the death of Mubarak Ahmad in September 1907, disillusioned Hazrat Mirza Sahib, for he wrote in his Notice Tabsira dated 15th November, 1907. ‘When Mubarak Ahmad died, then Allah sent another Ilham to me: We give you good news of another gracious son who will take the place of Mubarak Ahmad (both physically and spiritually).’” (Truth Triumphs, page 31)(Via Qazi Muhammad Nazeer, online english edition).
“Hazrat Mirza Ghulam Ahmad made an error of interpretation in the understanding of these Ilham and prophecies.” (Truth Triumphs, page 32)(Via Qazi Muhammad Nazeer, online english edition).
“And then, in between these Ilhams, by putting an Ilhami prayer on the lips of the Promised Messiah, a subtle hint was also given that the offspring present at the time was not pure and righteous, as implied in the Ilham ‘O Lord, bestow on me pure and righteous offspring’. From Tazkira, page 738, it is clear that after this Ilhami prayer, the Promised Messiah had no more children.” (Translation from Urdu passage.) “Then during this period one Divinely inspired prayer came on the tongue of Hazrat Mirza Sahib which delicately pointed to the fact that the present sons (of Mirza Sahib) do not come up to that high standard; for the wording of the prayer said: ‘O my Lord! grant me godly offspring!’ (Tazkira, page 738) After this prayer no more children were born to Hazrat Mirza Ghulam Ahmad.”
(Truth Triumphs, page 32) Passage from English Edition)(Via Qazi Muhammad Nazeer, online english edition).

“Hazrat Mirza Sahib indicates in his book Tazkirat al-Shahadatain as to when that victory of faith and religion will come… And three hundred years from today will not have passed, when those Muslims and Christians who are awaiting the second advent of Jesus Christ, will become utterly disappointed and will forsake the idea. Then there would be only one predominant religion, and one guide (The Holy Prophet Mohammad). I have come to sow the seeds and I have done it. Now the plants will grow and flourish and there is none who can prevent this.” (Truth Triumphs, Page 33)(Via Qazi Muhammad Nazeer, online english edition).
“Hazrat Mirza Sahib, on getting indications from God, that the time of his death is drawing nigh, wrote his last will in the shape of a pamphlet entitled Al-Wasiyyat. In this he announced the
establishment of an ‘heavenly burial-ground’ for the righteous mureeds of his community. One of the conditions was that such persons must give at least one tenth (and at the most one third) of
their property and wealth in the way of Allah. To handle such donations, and to conduct other community works, Hazrat Mirza Sahib organised a Sadar Anjuman-i-Ahmadiyya, and made this
central organisation the true successor of God’s Caliph on earth (i.e. Mirza Sahib himself). In fact at one occasion later on, he gave the following statement which is a ‘magna carta’ of the Ahmadiyya Community:

‘My ruling is this, that on whatever matter Anjuman takes a decision and the majority is in its favour, then the decision should be considered right, and should be given effect to. However, I would like to add this much, that in certain religious matters which intimately concern our communal organisation, I would be informed about it. I am confident that this Anjuman
will not go against my wishes. But I am mentioning this as a matter of precaution that it is possible that such matter may be of a nature about which God has some special design. This condition, however, is confined to my life-time only. After me all the decisions of this Anjuman, shall be considered final and sufficient.’” (Truth Triumphs, Page 33)(Via Qazi Muhammad Nazeer, online english edition).
“Let it be clear that, in the entire body of the writings of the Promised Messiah, Mirza Ghulam Ahmad, and his Ilhams. there is no mention, at all, of the establishment of Khilafat, after he had
passed away from this world.” (Truth Triumphs page 34)(Via Qazi Muhammad Nazeer, online english edition).
“The acceptance of Maulana Nuruddin Sahib by the Ahmadiyya Community as the successor to the Promised Messiah, after the death of Hazrat Mirza Ghulam Ahmad, was in reality in obedience to Hazrat Mirza Sahib’s will that my mureeds should keep on working unitedly after me.” (Truth Triumphs, page 34)(Via Qazi Muhammad Nazeer, online english edition).
“From the Islamic point of view, the Promised Messiah who was also the Mojadded of the 14th century Hijra, could be accepted as a caliph. Now to have caliph to the caliph is meaningless. Although Maulana Nuruddin was called in common parlance Khalifatul Masih and many Ahmadies pledged themselves with him. But those who had taken pledges at the hand of Hazrat Mirza Ghulam Ahmad were under no obligation to take another pledge.” (Truth Triumphs,
page 35)(Via Qazi Muhammad Nazeer, online english edition).
“Thousands of Muslim savants and spiritual leaders have advanced this argument before the infidels, and no Christian or Jew has yet come forward to identify, or point out, one such person, who having fabricated a claim to be an ‘Appointee of Allah’ (as per prophecy), had then passed twenty three years of his remaining life.” (Truth Triumphs, page 37)(Via Qazi Muhammad Nazeer, online english edition).
“Nervous prostration like the loss of memory and emotional outbursts (like at the mention of holy names, places and events) are more or less, prevalent. Some days the symptoms dwindle, but again they intensify; and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All possible efforts to make his holiness walk a little, have failed all along.” (Truth Triumphs, page 38)(Via Qazi Muhammad Nazeer, online english edition).
“Although Khalifa Mahmud Ahmad says that after the ‘Claim’ by a person to some spiritual rank, there is always a barrage of criticism and fault-finding by newly made enemies; but in reality, in spite of the fact that accusers are busy finding faults and criticising; God, through Revelation and Divine aid, always shows and proves His Messenger to be innocent of the charges levied.” (Truth Triumphs, page 41)(Via Qazi Muhammad Nazeer, online english edition).
“So much so that in 1956 A. D. quite a number of his mureeds got so disgusted that they openly announced their separation from the Qadiani Community.” (Truth Triumphs, page 41, 42)(Via Qazi Muhammad Nazeer, online english edition).
“Mian Sahib even went to the point of such arrogant boastfulness as to claim that even where anyone raised a justifiable question against him, even he would draw the wrath of heaven upon himself.” (Truth Triumphs, page 42)(Via Qazi Muhammad Nazeer, online english edition).

“Mirza Mahmud Ahmad went so far as to say that even a person who criticised him justly would be punished.” (Truth Triumps, page 42)(Via Qazi Muhammad Nazeer, online english edition).
“According to the Promised Messiah ‘Khilafa’ (he seems to mean ‘Khalifas’) are of two kinds. One kind is that which falls under the verse of ‘Succession’, and the second kind falls outside this
sphere. At page 20 of his book Sirrul Khalifa, he mentions the caliphate of Hazrat Ali (the fourth Khalifa after the Holy Prophet) during which there was hardly any peace in the land; and Hazrat Ali (may Allah be pleased with him) was put into great trouble and difficulties by the people of his time. Muslim community was split into sections and the doors of bickering and unrest were opened. Therefore, Hazrat Ali was, no doubt, a Khalifa, but it could not be according to the verse of ‘Succession’. Since the selection of Khalifa could not be attributed to God, therefore the question that he cannot be deposed, does not arise.” (Truth Triumphs, page 43)(Via Qazi Muhammad Nazeer, online english edition).
“O Muslims, I am only another member of the same community as you are. I will follow the spiritual laws as laid down; and I can’t introduce anything new into it. If I follow correctly the spiritual laws then you must obey me; but if I go astray from that path, then you must put me right.” (Truth Triumphs, page 34, 44)(Via Qazi Muhammad Nazeer, online english edition).
“Accordingly Mirza Mahmud Ahmad gave a ruling. In the future, the previous system is to be done away with in which more than five hundred Ahmadi delegates were to come from Multan, Karachi,
Hyderabad, Quetta and Peshawar, and so on, and elect the successor to the Khalifa. But now the various secretaries of the departments of the Sadr Anjuman Ahmadiyya, along with serving Vakils (sort of advocates) and prominent representatives, if they happen to be present will elect the Successor to the Khalifa; after which a proclamation would be made to the community who would do obedience to him.” (Truth Triumphs, page 45)(Via Qazi Muhammad Nazeer, online english edition).
“After Hazrat Mirza Ghulam Ahmad had proclaimed himself as the Mojaddid of the century, some time passed before he was permitted by Allah to form a community and take bai’at, (Pledge of initiation and loyalty). The Ilham from God said, ‘Put your faith in God, and before Our eyes, under Our orders, prepare a boat (meaning a community thereby).’ In somewhat similar words, the Prophet Noah (on whom be peace) was also addressed by God, as mentioned in the Holy Quran. After this, Hazrat Mirza Sahib used to pray for Divine Aid, and for the gift of spiritual successors, like the Quranic prayer, ‘O my Lord! leave me not alone; and Thou art the best of inheritors!’ In answer to his prayers, he was given the glad tidings of a Muslih Mau’ud (Promised Reformer) from his descendants, to guide his community.” (Truth Triumphs, page 46)(Via Qazi Muhammad Nazeer, online english edition).
“One such Ilham said: ‘The real disruptive element is already present here.’ (Tazkira, page 108) Then about the coming of Muslih Mau’ud, and his overwhelming his opponents, an Ilham said: ‘And withdraw aside today, O guilty ones!’ (Tazkira, page 624) And then when the guilty ones become known, then they admit: ‘Verily we are the ones to blame.’ (Tazkira, page 651) All these warning notes were clearly pointing to the fact that a mischief mongering son (of Hazrat Mirza
Sahib) would precede the coming of the Muslih Mau’ud.” (Truth Triumphs, page 47)(Via Qazi Muhammad Nazeer, online english edition).
“Then Hazrat Mirza Ghulam Ahmad received another Ilham which means: ‘And do not address Me in favour of those mischievous people for they shall be drowned (put to death)’” (Tazkira, page
607) Now when we open the Holy Quran, we find that Allah had used somewhat similar words to Prophet Noah (xi:37) about his son. Allah had said: ‘Surely he is the doer of other than good deeds.’ (xi . 46) Similarly Hazrat Mirza Ghulam Ahmad was also addressed by God about his son, for he is a man of bad character.” (Tazkira, page 88)(Urdu edition, Truth Triumphs p. 47)(Via Qazi Muhammad Nazeer, online english edition).
“””Then again Hazrat Mirza Sahib received another Ilham about Qadian (the town where he lived): ‘People having natures like Yazid would be born in this town’. (Tazkira, page 181). Now Yazid (son of Mu’awiya) was the second Khalifa of the Omayyad Dynasty, with capital at Damascus (Syria). He was istrumental in introducing a secular and absolute monarchy amongst the Muslims, and was guilty of killing Hazrat Imam Hussain (grandson of the Holy Prophet). So the Ilham refers to a time when a Khalifa like Yazid would appear amongst the Ahmadiyya community, who would of
course claim to be a Holy one, but would actually be a worldly person. Then circumstances would arise which would cause this Yazid-like Khalifa and his followers to be driven out of Qadian. This
is corroborated by another Ilham of Hazrat Mirza Sahib saying: ‘The Evil Spirits of Damascus’ so that just like Yazid was the evil spirit of Damascus, so would a similar evil spirit be born in Qadian. (Truth Triumphs page 47, 48)(Via Qazi Muhammad Nazeer, online english edition).
“””The Promised Messiah writes at one place that he was praying to God about his community and Qadian, when the Ilham came: ‘They have gone astray from the (main current and) fashion – and they will be decimated (because of it)’ (Tazkira, page 512) So that the way in which the followers of Mirza Mahmud Ahmad were disrupted and driven out of Qadian (at the time of the Partition of the country) is now a part of history. Mirza Mahmud Ahmad himself had to don a burqa (a white shroud and veil) like a Muslim woman, and thus saved his life in flight.” (Truth Triumphs, page 48)(Via Qazi Muhammad Nazeer, online english edition).
“Then I saw Mian Mahmud Ahmad. There was an Englishman with him. He entered our home. At first he took his stand where the pitchers of drinking water are kept; then he advanced towards the room in the upper storey where I do my work. It appeared as though he desired to go in there, and carry out a search.” (Tazkira, page 597, as quoted in Truth Triumphs, page 48)(Via Qazi Muhammad Nazeer, online english edition).
“Now it is evident that, in view of these warning Ilhams and visions, Hazrat Mirza Sahib, with forehead on the ground, must have been crying aloud that these bitter ordainments be, put off, and that the Lord turn to him with grace and mercy.” (Truth Triumphs, page 48, 49)(Via Qazi Muhammad Nazeer, online english edition).
“To all these prayers and cryings, God did assure Hazrat Mirza Ghulam Ahmad that although his son (Mirza Mahmud Ahmad) would be instrumental in doing lots of spiritual damage to the Ahmadiyya Community, yet God in His grace would create conditions under which much of the damage would be repaired. To this the following Ilhams bear testimony: ‘Verily, with me is my Lord who will guide me. God would set right my Community through His grace. We will revert it (your community) back to your ways, and will save it like we did the Israelites (from the cruelties of the Pharoah’ (Tazkira, 94, 283, 764)” (Truth Triumphs, page 49)(Via Qazi Muhammad Nazeer, online english edition).

“Thus Mirza Mahmud Ahmad managed for his eldest son to succeed him after his death; and Qadian or Rabwah became another seat of professional Pirs scattered all over the country.” (Truth Triumphs, page 49)(Via Qazi Muhammad Nazeer, online english edition).
‘…That the Almighty God made the Holy Prophet Muhammad as the last of the prophets, and terminated all types of prophethood with him… and his attributes reached such excellence that no Mojaddid could be appointed unless he bears a seal of the Prophet’s obedience.’” (Truth Triumphs, page 50, 51)(Via Qazi Muhammad Nazeer, online english edition).
“When Mirza Mahmud Ahmad declared the non-Ahmadies as kafir he was questioned that since only a person who denies a prophet can be called a kafir, then does Mirza Mahmud Ahmad regard the Promised Messiah (Mirza Ghulam Ahmad) as a prophet? On this Mirza Mahmud Ahmad, contrary to all his previous writings, declared that the Promised Messiah was a prophet. This is the second change Mirza Mahmud Ahmad has made in his beliefs.” (Truth Triumphs, page 51)(Via Qazi Muhammad Nazeer, online english edition).
“Can such a person who does not understand his own prophethood, call others kafirs (infidels) if they dont accept him as a prophet? Further, what kind of a prophet is he who does not own to his own prophethood?” (Truth Triumphs, page 54)(Via Qazi Muhammad Nazeer, online english edition).
“The readers may please compare the reply given by Mirza Mahmud Ahmad with his previous statements in his books as quoted against item (i) and (ii) above. This then is the third change that Mirza Mahmud Ahmad has made in his beliefs.” (Truth Triumphs, page 54)(Via Qazi Muhammad Nazeer, online english edition).

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Mirza Masroor Ahmad has discovered a fake homeopathic cure for #coronavirus

The Mirza family and Ahmadiyya INC are up to their old games again, they are pretending to have created a new specific medicine which the Khalifa claims will help anyone who is infected with #coronavirus. We have already covered how #ahmadiyya has used homeopathy to spread lies and deceit, a few years ago, Ahmadiyya imam’s publically argued and slandered Fiona O’Leary, who is an activist working to prove that homeopathic meds don’t work. Ahmadi’s learned all of these behaviors from MGA himself, in fact, the British government had to step in and ban MGA’s medicines in 1899. Nevertheless, even after MGA died, Ahmadiyya newspapers constantly marketed a love potion and sold it to silly and ignorant Qadiani’s and made millions. MGA had even given out a “love potion” called “Zadham e Ishq”, which had lots of opium in it and “Tiryaq e Ilahi“. In 2019, Ahmadi’s were convinced that their Khalifa could help with Nuclear fall-out with his homeopathic medicines, Ahmadi’s are really that gullible.


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#ahmadiyya #coronavirus #ahmadiyyafactcheckblog


Ahmadiyya Social Boycott Circular in India–2020

There is absolutely NO Ahmadiyya persecution in India. There has never been. During the partition, many Ahmadi’s were killed in and around Qadian. Nevertheless, since 1947, the government of India considers Ahmadi’s as Muslims and has allowed them to keep Qadian at barely 5-7% of the population. We have recently found an announcement which was given to all Indian jamaat’s of the Ahmadiyya Movement wherein it is ordered to socially boycott Ex-Ahmadi’s. Even in the USA, in 2010, Ahmadi’s were kicked out for attending a wedding wherein there was dancing.

The Data

Ahmadis often (not always) deny the fact that their community issues call for social boycotting and shames the people who don’t comply with orders of the Khalifa/Nizam-e-Jamaat. To compile evidence for such cases, u/ReasononFaith recently started a thread here. In this regard, I’d like to share a circular from last year that was shared with all the Ahmadiyya Masjids in India and was read out 3 times during Friday sermons.

Here’s the original circular:

Post image

I don’t understand Urdu, but the circular was translated to my local language. So from that, I am giving you a rough English translation of the first point:

Post image

The injunction to leave the weddings upon seeing an excommunicated member is especially given to Jama’at office bearers. But the instruction to not invite excommunicated members to social functions or going to their’s seems to be a general command and it is enforced as such. Moreover, most of the local Masjids here in my place have an average of around 40-50 members including Khadims, Lajna & Ansar. We all know there are official positions in each of these branches, thus around 60-70% of all reasonably active Jama’at members would be an office-bearer.

And the final point is interesting. Only family members may participate in an excommunicated member’s wedding with prior permission. Do you see how ridiculous this can get?

For example: Let’s assume I am an excommunicated member. My cousin, who’s still an Ahmadi is getting married within Ahmadiyya itself. No worries there. But for my cousin to invite me who’s living one block away, to his wedding, should get the permission of Mirza Masroor Ahmad in London (since the circular bans inviting excommunicated members to social functions). So with permission (granted only because I am family), my cousin invites me to the wedding. And I go to the wedding. At the wedding, one of the office-bearers who’s not a relative of my cousin sees me, he realizes I am an excommunicated member, so as per the instruction of the above circular he should leave the wedding immediately! Yes, that ridiculous is the instruction of the circular!

What are some common reasons for getting excommunicated from the Jama’at?

The major reason for ex-communication is related to marriage. If you being an Ahmadi girl marries a non-Ahmadi guy without fake converting him, you are ex-communicated. If you are an Ahmadi boy and marries a non-Ahmadi girl without prior permission, you are out! But for boys sometimes they are allowed to marry non-Ahmadi Muslim girl, with prior permission ofc.

Ex-communication can happen for other reasons too. For example, a few members from India were excommunicated for doing a Multi-Level Marketing Business in India. I am personally against MLM, but the company they were working for was doing legal business in India and their business model wasn’t an unIslamic perse. But Jamaat banned it and ex-communicated people who did that after one warning. Remember, even if an Ahmadi argues they were excommunicated because the business model was unIslamic, one should wonder how many Ahmadis were excommunicated for using interests in their business? But that’s another topic for discussion.

But people are *not* excommunicated generally for other things like consuming alcohol, using interest, fraud, etc. There might be cases, but that’s not a general thing.

In short, the most common way of getting excommunicated from Ahmadiyya is when an Ahmadi marries someone outside the community, and when some Ahmadis go and participate in those weddings.

(I heard once a family was excommunicated because they did not have strict gender segregation in their wedding. I am not sure of this, but it seems something that can happen)

Did Jama’at excommunicate anyone for participating in a marriage or was this an empty threat?

Yes, they did. There were plenty of people who were excommunicated for participating in the marriage of other excommunicated people. Once excommunicated, they are required to write a letter to Hazrat Mirza Masroor Ahmad Khalifatul Masih Al Khamis Ayyadallahu Ta’la Bi Nazril Azeez himself seeking forgiveness for their grave error. Then wait for a few days and they’ll get his reply forgiving them. This is simply a power play, to keep people in line, to make them realize at the end of the day Khalifa is still the boss. One person, I personally know, is rich and contributed possibly millions to Ahmadiyya and to this day he financially helps countless Ahmadi families. He’s very humble and friendly even to the poorest. Being such a guy he once went to a wedding which was banned by the Jamaat. He had to go because the family members (not just the Ahmadi side, but also the family of the groom who was non-Ahmadi Muslims) were so very close to him. And guess what? He was excommunicated for this! This just one case. Dozens of ex-communications happened for merely participating in weddings.

Remember, when excommunicating a member, their names are publicly announced during the Friday sermon. This causes shame not only to them but also to their close family. This contributes to the shaming culture within the Jamaat to a great extent.

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In 1924, Ahmadi’s were soooo embarrassed about MGA’s eyes, that they edited them!

As we all know, MGA could never fully open his eyes. His eye lids were always only 30% open as a result of opium use. We found a book by the Khalifa, Mirza Basheer ud Din Mahmud Ahmad from 1924, entitled, “Ahmad, the Messenger of the Latter Days”. On the 3rd page of this book, MGA’s famous picture from 1902 is posted, however, MGA’s eyeballs are edited and made to be bigger and open. You can compare and contrast with the other pics in the below.

The pic

Photoshoot from the 1902 era

A Quote which also proves that MGA was taking opium his own life
“When he (Mirza Ghulam) came for the first time to my press, he sat on a pillowed seat and I sat on one seat and he discussed with me about the book, looking at his dozy eyes, I thought that perhaps he uses opium, as is commonly the habit of rich people, but when I heard his talk or speech and thought about the articles of Braheen-e-Ahmadiyya, I was amazed at the condition of an Opium use is not like this, such man cannot write like this.  Then Hazrat Sahib went awat…..Now I regretted my first mistake and repented it and know very well that it is the intoxication of divine knowledge and not that of opium as I first thought.”””

Statement of Qadiani Sahabi, Sheikh Noor Ahmad Sahib, Owner of Riaz Hind press, Al-Fazl, Newspaper, Qadian, vol. 34, No. 194, dated 20th August 1940.

Some commentary
I didn’t make this meme, nonetheless, it shows a reference from Seeratul Mahdi wherein it is related that MGA could barely ever open his eyes, which is a dead give off of an opium addict.
Moreover, MGA hated working and preferred to lay around the house all day and do nothing. These patterns of behavior prove that MGA was on opium his whole life. MGA began using Riaz e Hind press in 1880 (see page 91, Life of Ahmad, Dard, online edition).  

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Medicines and Dawakhanas for sale from Qadian

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


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The All-India-Kashmir-Committee (AIKC) of 1931

In 1931, right after the famous Kashmir riots, wherein the Maharaja Hari Singh ordered his soldiers to shoot and kill all protesters, the Ahmadiyya Movement was deployed by the British government to infiltrate Kashmir and pretend like they cared about the plight of Jammu and the Kashmir valley, which extended over modern day Azad Kashmir. By 1933, the Ahmadi’s were forced out of the politics of the Jammu and the Kashmir valley, which was under the rule of the Maharaja Hari Singh. However, by 1947, they were back in. In 1947, the Pakistani government asked the Khalifa, Mirza Basheer ud Din Mahmud Ahmad to take over the administration of Azad Kashmir, which he did, he appointed an Ahmadi as the first Prime Minister, his name was Ghulam Nabi Gilkar. This only lasted for about a year. Years later, the truth came out, Ahmadi’s led by their Khalifa, Mirza Basheer ud Din Mahmud Ahmad only entered into the Kashmir conflict in 1931 as an attempt to make their Khalifa a hero of the Kashmiri people and thus convert them to Ahmadiyya. However, the Muslims of Kashmir rebelled to Ahmadi leadership and thus the Ahmadi’s failed. To this day, they seem to only have 1 mosque in Kashmir and one mosque in Jammu. In terms of Azad Kashmir, they seem to have 4-5 mosques that they took over in 1947 and retained.

Punjabi Muslims founded the All-India Muslim Kashmir Conference in Lahore. In actuality, it was more of a symbolic gesture than a radical call to action, and it took close to twenty years of nearly complete dormancy before the committee was revived with wide recognition and mass public it. (The name also appears as the Muslim Kashmiri Conference. For example, see Ayesha Jalal, Self and Sovereignty, p. 352).(See Khan “The construction of the Ahmadiyya Identity”, ).

A state sponsored scholarship committee consisting entirely of Hindu members had selected eleven out of twelve possible awards to be given to Hindu students, leaving only one scholarship for a Muslim candidate. The selection, which the government defended as a decision based entirely on ‘merit’, fueled the prevalent sense of injustice and inequality that led many to believe that the government was committed to truncating opportunities for Muslims before they ever entered the workforce (See IOR R /l/1/2154 in the Report of the Srinagar Riot Enquiry Committee (24 September 1931), p. 17).(See Khan “The construction of the Ahmadiyya Identity”, )

The Khalifa, Mirza Basheer ud Din Mahmud Ahmad visits Jammu, Kashmir.

By the early 1930’s the Dogra Maharaja of Jammu and Kashmir, Hari Singh, had developed a reputation for highhanded treatment of his Muslim majority subjects. Moreover, the growth of political dissent in Muslim areas coincided with a severe international economic depression whose effects Kashmir could not escape. Heavy taxation resulting from the government’s mistaken assessment of agricultural production had left many families in hardship. Additionally, within the urban areas many qualified Kashmiris were increasingly finding themselves without suitable work, which was only adding to the popular perception of Muslim victimization. Opportunities for Kashmiri Muslims were diminishing on many different social levels and half-hearted attempts to remedy the situation were failing miserably. Still, Kashmiri Muslims bore their socio-economic plight with ‘remarkably little organized resistance’ until the summer of 1931 when things began to change (See Ayesha Jalal, Self and Sovereignty, p. 354 and Khan).(See Khan “The construction of the Ahmadiyya Identity”).

1931, June 5th
The underlying tensions, which had been building steadily for decades, reached their boiling point on 5 June 1931 when a Hindu head constable of police had reportedly ordered a subordinate Muslim constable to stop reading the Qur’an. After calling the recitation nonsense (bakwas), the head constable proceeded to snatch the Qur’an from the hands of the subordinate officer and throw it away in the trash (((see IORR/l/1/2064 in the Fortnightly Report for the first half of June 1931 from the Resident of Kashmir (19 June 1931). The Riot Enquiry Committee later found that the Muslim constable had in fact exaggerated the event. Officially, the Muslim constable was reprimanded for failing to put his bedding away in the early morning hours, which was beyond the permissible time, and not for his recitation o f the Qur’an. Nevertheless, the head constable’s reaction was to grab the wad of bedding and crassly throw it away. Wrapped up in the bedding w as a copy of the panj (five) surah, the first five sections of the Qur’an. Interestingly, the outcome of the incident resulted in the retirement of the head constable and the dismissal o f his subordinate Muslim officer. For the official report, see IOR R /l/1/2154 in the Report of the Srinagar Riot Enquiry Committee (24 September 1931), p. 20))(See Khan “The construction of the Ahmadiyya Identity”).

1931, June 21st
Towards the end of June 1931 a ‘European’s cook’ named ‘Abd al-Qadir was arrested for making a seditious speech at Srinagar’s khanaqah mu’alia (The date recorded in the Report of the Srinagar Riot Enquiry Committee for the speech is 21 June 1931, whereas the Fortnightly Report for the first half of July 1931 from the Resident of Kashmir states that the arrest was made on 1 July 1931). His radicalized intonation and violent objectives involved inciting listeners ‘to kill Hindus and burn their temples (IOR R/l/1/2064 Fortnightly Report for the first half of July 1931 from the Resident of Kashmir (17July 1931)(See Khan).  The government tried to control the hype surrounding the trial by conducting the proceedings in secret within the Srinagar jail where ‘Abd al- Qadir was being detained. The Darbar believed that the privacy of a swift closed trial would prevent excessive public excitement and counter precisely what India’s newspapers had been provoking for the past few weeks. However, when whisperings of a ‘secret trial’ mysteriously leaked out the night before the arraignment, imminent disaster was unavoidable.(See Khan “The construction of the Ahmadiyya Identity”).

1931, July 13th
The situation became so critical the then Maharajah resorted to brutal force and seventy two Kashmiris were killed and hundreds wounded. Thousands of demonstrators arrived at the Srinagar jail on 13 July 1931 to protest the proceedings inside. As the time for obligatory prayer approached one Kashmiri stood up to deliver Adhan. The Dogra Governor Ray Zada Tartilok Chand ordered his soldiers to open fire on him. When he was killed another Kashmiri stood up to continue the Adhan from the verse where the Adhan had been broken. He too was killed. A total of 22 Kashmiris were killed trying to complete delivering the Adhan[2]

In retrospect, it is understandable why so many people believed that the secrecy of the trial was simply another Dogra conspiracy to continue oppressing Muslims. Though the police had been summoned in the early morning hours, their failure to appreciate the magnitude of the situation and their overall lackadaisical attitude prevented them from arriving at the jail until the afternoon, when they came ill prepared.(( Although this account was taken largely from government documents and reports, it differs from Spencer Lavan’s independent reading o f the same reports. Lavan said that ‘the [Riots Enquiry] Commission upheld the actions of the Maharajah and commended his prompt dispatching of troops to prevent further troubles.’ See Spencer Lavan, The Ahmadiyah Movement, p. 161, in footnote 8. However, the report of the Enquiry Commission also criticized the attitude of the police and their implementation of these orders. See IOR R/l/1/2154 in the Report of the Srinagar Riot Enquiry Committee (24 September 1931), pp. 4-5.))(See Khan “The construction of the Ahmadiyya Identity”).

As the protest intensified, the audacity of the crowd turned into belligerence. Irascible protestors began hurling stones and bricks at the guards as they surrounded the prison and proceeded to shake the telephone lines furiously until the lines were finally cut off. The guards intermittently fired warning shots with ephemeral effects, but the crowd became more hostile and tried to set fire to the prison. The guards opened fire killing ten protesters almost immediately and successfully dispersed the crowd away from the prison. The mob carried the bodies back to the city, shouting slogans and waving banners soaked in the blood of the dead, where rioters devastated the Maharaj-ganj bazaar, which was located in the Hindu quarters of Srinagar, and looted a number of shops ((See IOR R/l/1/2154 in the Report of the Srinagar Riot Enquiry Committee (24 September 1931) for the official report on the riots. Additionally, it is worth noting that Dost Muhammad Shahid’s Tarikh-i Ahmadiyya, Vol. 5, contains some rare photographs which are located in an insert between pp. 406-407, depicting some very disturbing scenes of the victims, including children, amidst the bereaved at the Jamia Masjid, Srinagar where the bodies were taken following the riots. He has also included photographs of large crowds of women protestors demonstrating and of the Maharaja’s troops when they surrounded the mosque in the weeks following the riots. It is also worth noting that most Muslim accounts indicate substantially higher death tolls, including Shahid’s own account, which numbers those injured to be in the low hundreds)).(See Khan “The construction of the Ahmadiyya Identity”).

1931, 25 July 
On 25 July 1931, the Lahore based All-India Muslim Kashmir Conference held a meeting in Shimla at the house of Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), to determine their course of action. Many notable dignitaries were present, including Sir Muhammad Iqbal, Sir Mian Fazl-i Husain, (the Nawab of Malerkotla) Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), (Shams a l-‘Ulama) Khwaja Hasan Nizami of Delhi, Khan Bahadur Shaykh Rahim Bakhsh, and several other Nawabs, a Deobandi professor, and high ranking administrators from both the Siyasat and Muslim Outlook newspapers. On Iqbal’s nomination, the members unanimously agreed that Mirza Bashir al-Din Mahmud Ahmad should become president, with ‘Abd al-Rahim Dard as his secretary, of what they called the All-India Kashmir Committee (AIKC)(see Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 415-416, has his account of the committee’s formation and pp. 419-421, has the full list of members)(See Khan “The construction of the Ahmadiyya Identity”).

This inaugural meeting at Shimla was important for several reasons. The motivating circumstances throughout the All-India Muslim Kashmir Conference’s former period of impotence had not really changed by 1931. The All-India Kashmir Committee still had no clear grounds for agency in the sense that there was no official sponsorship from any o f the three governments (Kashmir, India, and Britain) involved, no definitive goals or reasons for its existence, and no Kashmiri lobby officially asking for its help. For all intents and purposes, the AIKC was no different than it had always been during its quieter years throughout the earlier part of the 20th century. Prior to the meeting at Shimla, the committee was an unorganized group of influential and wealthy Muslims, predominantly from the Punjab, who were understandably upset about the conditions of their co-religionists in Kashmir. Nonetheless, their shared sentiment did not translate into practical power on the other side of the border in Kashmir. Shimla marked the beginning of several significant changes that altered the role of the committee and the struggle for Muslim independence in Kashmir. In virtue of the fact that the meeting took place in Shimla, instead of somewhere more convenient like the committee’s previous headquarters in Lahore, the AIKC had already taken on a more national appearance that extended beyond the Punjab. The new members who were present at Shimla, and those who joined them soon thereafter, were truly a better representation of an ‘All-India’ organization that stretched from the Frontier in the west to the Bengal in the east. The augmented geographic boundaries were a clear step towards establishing credibility. Now at the very least the All-India Kashmir Committee could produce non-Punjabi members who held meetings in one of the nation’s capitals.(See Khan “The construction of the Ahmadiyya Identity”).

1931–July 25th to August 13th
The Khalifa, Mirza Basheer ud Din Mahmud Ahmad’s objectives were to find ‘Ahmadi’ solutions to a set of sophisticated political problems. Leading a successful lobby on behalf of the AIKC in India was a challenge, but ensuring that they had a practical impact on the streets of Kashmir was an entirely different matter. Mahmud Ahmad knew that only Kashmiris could determine the fate of Kashmir. Offensively, he needed to mobilize Kashmiri Muslims against a stagnant Dogra government, while defensively, he needed to ward off the attacks and constant criticism from the Ahrari opposition. Neither of these were easy tasks. Had the Darbar been willing to respond to civil sentiments, either through the implementation of various changes in public policy or perhaps by initiating an attempt to bring about these changes in the near future, it is likely that a great deal of social anxiety could have been avoided. Resolving the problem of reconciliation after the crisis had begun was not a viable option once mainstream members of Kashmiri society had felt it necessary to resort to rioting and civil disobedience en masse. Many Kashmiri Muslims were weary of the government and were no longer willing to entertain the idea of diplomatic negotiations. Both the severity of the violence and the widespread consent that the masses expressed during the communal disturbances made it exceedingly difficult to stop the crisis by finding a tempered solution. Furthermore, reconciliation needed to take place in the backdrop of groups like the Ahrar, who based many of their activities on reciprocating a refined rhetoric of hatred back into the public ear.(See Khan “The construction of the Ahmadiyya Identity”).

Once again, Mahmud Ahmad’s methodology in resolving the conflict in Kashmir was to utilize the Jama‘at’s excellent contacts in the region and its superb organizational structure as an asset. The organizational structure itself gave Mahmud Ahmad a considerable advantage over his opposition, as it was drastically different from any other Muslim group of the time with the exception of the Isma’ilis. Considering that Mahmud Ahmad was personally responsible for setting up the Jama’at’s organizational structure in the first place, it is not surprising that he was quick to use the Jamaat’s institutionalized framework to enter into an international
political crisis. He had always intended for his Jamaat to compete for the dominant leadership of the Muslim world, thereby enabling the Ahmadi khilafat (which is to say his own khilafat) to reign supreme over the umma. This is why Mahmud Ahmad never had fully supported the Khilafat Movement, because it would have undermined his own claim to khilafat.(See Khan “The construction of the Ahmadiyya Identity”).

The AIKC needed authentication from the Kashmiri masses in order to have a lasting effect in Kashmir. Mahmud Ahmad knew that he needed to balance the support of the Kashmiri mainstream with the logistics of an international resistance. He established a Publicity Committee whose only function was to bombard the Indian Press with news and perspectives on the internal situation in Jammu and Kashmir. They publicized pertinent issues amongst Muslims throughout the subcontinent who were potentially unaware of the most recent internal developments in Kashmir or the AIKC’s response to the crisis (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, p. 433). Then Mahmud Ahmad ordered the establishment of numerous Kashmiri Independence Offices (otherwise known as Reading Rooms) throughout Jammu and Kashmir, but shrewdly forbade his Ahmadi disciples from holding positions of leadership within them (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5  pp. 444-445). This further created the impression of a highly organized internal resistance that was taking shape with Muslims coming together from within the state’s borders, which otherwise appeared to have been highly implausible. His strategy was devised to mislead onlookers who were trying to assess the threat of Kashmiri Muslims by showing them the borrowed framework of a well-organized institution that was already in place. Hence, government officials were thoroughly dismayed when they were confronted with an utterly unified network of Reading Rooms that were popping up throughout the state and were simply nonexistent in the weeks and months prior to the riots. This should have been impossible, and no one had predicted that the leaders of the agitations were capable of organizing themselves to a level of competence as rapidly as they had done in
Kashmir. The Darbar faced an unfolding situation that gave the outward appearance of a disgruntled Muslim mainstream that was conflating into a collective resistance with unbelievable efficiency. Realistically, the underlying structure of Jama‘at-i Ahmadiyya had taken nearly 40 years to establish itself in this fashion, but for the Dogra officials who were wondering how a similar organizational structure was materializing virtually overnight, it must have been terrifying. It meant that they had grossly underestimated the magnitude of the situation that was developing in their own state and radically misjudged the threat of Muslim resistance.

With the infrastructure beginning to take shape, Mahmud Ahmad needed to find an inspired Kashmiri spokesperson who he could use as a puppet for his own cause. He summoned roughly 15 to 20 potential candidates to Qadian for a personal interview, so that he could get a better idea of whom he would be working with in the future (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5,  p. 445. Dost Muhammad Shahid did not provide the names of the individuals in question, but his account inferred that they were all reasonably young activists who were already making a name for them selves in Jammu and Kashmir).  When the meetings were complete and Mahmud Ahmad had assessed the situation, he asked the Kashmiri delegation if they knew of any other potential leaders from within Kashmir’s independence movement who had not joined them in Qadian. The entourage concurred that there was a Shaykh Muhammad ‘Abdullah of Srinagar who could not risk leaving Kashmir out of the fear that the Darbar would not permit his re-entry into the state. This response was provocative enough to pique Mahmud Ahmad’s interest, so he made arrangements to meet Shaykh ‘Abdullah at a border town called Garhi Habibullah. In a true Bollywood style masquerade, ‘Abd al-Rahim Dard smuggled Shaykh ‘Abdullah, tucked under a blanket and hidden in the backseat
of his carriage, across the Indian border into Garhi Habibullah (which is just north of modern day islamabad) to meet the AIKC’s new president. When the meeting with Mirza Mahmud Ahmad was over, Shaykh ‘Abdullah was smuggled back into Kashmir in the same manner in which he arrived (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5,  pp. 446-447).

The scheme was a success and the agreement was simple. Shaykh ‘Abdullah’s instructions were to set up an office in Srinagar from which he could devote his fulltime attention to the independence movement. Shaykh ‘Abdullah’s task was to establish some type of newspaper or periodical to disseminate information and publicize the resistance internally. He founded the Islah newsletter, which introduced a rare Muslim mouthpiece from within the borders of Kashmir that was created purely for the promotion of the independence movement. Mirza Mahmud Ahmad was aware that it was inappropriate for him to intervene as the khalifa, because the majority of Muslims in Kashmir were not his Ahmadi disciples. Likewise, at this point the AIKC was more of a facade for Jama‘at-i Ahmadiyya than anything else, despite the inherent potential of its influential membership. In the historical context, a newspaper was itself a major organ for communicating ideas throughout the subcontinent during this period. It was one of the few means by which major leaders of this era could spread their ideas beyond their immediate vicinities and beyond the crowds of the local mosques who emerged following the Friday prayers For this reason, Shaykh ‘Abdullah’s easy access to the press instantly made him a major player in the eyes of the government observers who were studiously tracking the development of the situation. In fact, the impact of Shaykh ‘Abdullah’s ideas circulating through the Kashmiri press may have been more influential than Mahmud Ahmad expected, due to other historical circumstances surrounding the Kashmiri press. In the early years of the conflict, Kashmir’s reinvigorated press was taking advantage of the Dogra rulers’ recent relaxation in censorship of Muslim publications, which they had enforced up to 1932.

Shaykh ‘Abdullah fulfilled his obligations through the early 1930’s by incessantly publishing articles that made explicit appeals to the All-India Kashmir Committee, virtually begging for their intercession in the ongoing affair. This alone gave Mirza Mahmud adequate legitimacy for the AIKC and enough leeway to enfranchise his organization’s authority from neighbouring India. Now he possessed the freedom to pursue matters in Jammu and Kashmir as he saw fit while acting on behalf of the AIKC as their rightful president. In return for the internal publicity of the AIKC and the public appeals for their intervention, Shaykh ‘Abdullah, who did not come from an affluent background and lacked his own resources, received the necessary funding to run and sustain his independence movement office in Srinagar. The initial amount agreed upon at Garhi Habibullah was a base allowance of Rs. 238 per month with a potential for increase, which was a generous figure for the time (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, p. 447. There are also several photocopies of handwritten letters from Shaykh ‘Abdullah to Mirza Mahmud Ahmad, which detail other donations and have been inserted at the end of vol. 5, between pp. 630-631; see also lan Copland, ‘Islam and Political Mobilization in Kashmir, 1931-1934,’ Pacific Affairs (1981), Vol. 54, N o . 2, (Summer, 1981), p. 237. Copland’s account is vague but reasonably consistent with Dost Muhammad Shahid, although he did not cite the sources for his information; see also Janbaz Mirza, Karvan-i Ahrar, Vol. 1, (Lahore: Maktabah-i Tabassira, 1975), p. 369, for the similar sentiment that he expressed regarding their financial ties.

Mirza Mahmud had a meeting, first with the Political Secretary of the Government of India incharge of the States and latter called on the Viceroy, Lord Willigdon on 1st August 1931 and stressed the desirability of British interference in the internal affairs of Kashmir. The Viceroy demanded time for taking any suitable action. However, he liked Mirza Mahmud’s proposal for sending delegation to Kashmir comprising Nawab Zulriqar Ali, Khan Bahadur Rahim Bux, Khawaja Hasan Nizami, Dard and Maulana Ismail Ghaznavi to look into the situation. Later the name of Dr. Iqbal was included into it. Dr. Iqbal strongly opposed this proposal as it was considered to be against the larger interest of Kashmir Muslims. He thought that it was premature at that stage and would only provide a tool to the Kashmir Government to exploit the affairs in Kashmir. He, instead, proposed to send a three men mission including Mirza Mahmud, to London to explain the problem to the British public and Parliament. He promised to criticize boldly Kashmir Administration in case he found some time during the RTC (Round Table Conference). Mirza Mahmud claims that he knew well the Maharaja would not agree to the proposal so he cared not consider Dr.Iqbal’s suggestion. He was on look to find an opportunity to persuade the Viceroy to interfere in the State affairs. The Maharaja rejected the delegation proposal as was anticipated. Mirza Mahmud claims that the Viceroy came to realize that the British Government had to interfere sooner or later in Kashmir affairs.((Tarikh-I-Ahmadya Vol. VI. P. 499)).

Sir Agha Khan, Sir Shafi, Dr. Iqbal and Sir Zafarullah called on the Secretary of State for India, separately during the RTC London and discussed Kashmir issue with him. The Secretary of State for India later informed the President AIKC (Mirza Mahmud) that the correspondence had been started with the State on the issue. ((Tarikh-I-Ahmadya Vol. VI. P. 508)).

1931, August 14th
The riots marked the beginning of three long years of strife, disturbances, and political unrest throughout the State of Jammu and Kashmir. The communal tensions had taken decades to build up and took equally as long to simmer down. In the weeks that followed, Muslim shopkeepers declared a hartal (strike) by refusing to open for business, which brought much of Srinagar’s daily commerce to a standstill. Muslims continued their acts of noncompliance by refusing to take part in the official Riot Enquiry Committee, despite repeated offers from the Darbar (See Khan “The construction of the Ahmadiyya Identity”). All of these factors came together in the Kashmir crisis in the 1930s, which amounted to a large network of global support with vast resources that applied internal and external pressure on the three relevant governments (Kashmir, India, and Britain) involved, in order to resolve the conflict in Kashmir. The inability to determine the significance and role of each key figure in the Muslim leadership must have been frustrating for government officials. This enabled Mahmud Ahmad to exercise various levels of control over the government and the Kashmiri mainstream by voicing similar concerns through dissimilar outlets, which thereby influenced a broader constituency than he normally could access through his own personal reach. His connections with revolutionary demagogues like Shaykh ‘Abdullah, who represented the Muslim sentiment of a country, to idealized literary icons like Iqbal, who represent the Muslim sentiment of an era, enabled Mahmud Ahmad to impose his influence throughout the region. Mahmud Ahmad could now personally meet with the Viceroy and threaten him with various courses of action (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, p. 452), such as the increased civil disobedience and the mass boycott of shopkeepers (hartal) of August 1931.He would intimidate government officials by threatening to resign as president of the AIKC and requesting its supporters to comply with the Ahrar’s objectives, which presumably would have resulted in a more violent conclusion to the crisis. Mahmud Ahmad in his capacity as the president of the AIKC exerted whatever pressure he could on the British and Indian governments to intervene in
Kashmir, since he was convinced that immediate British intervention was the best political solution for the conflict. He believed that immediate British intervention would displace Dogra rule and eventually give the Muslims of Kashmir the best chance for independence. Although this was an indirect route to Kashmiri independence, it may have been a reasonable plan considering the enduring violence and tension in Kashmir in recent years. Despite Mahmud Ahmad’s attempts, the British were resolved to let the Kashmiris settle their own problems while they intervened sparingly and only when necessary. This attitude eventually exacerbated
the ideological conflict between Mahmud Ahmad and his opponents, including Shaykh ‘Abdullah, who from the beginning had insisted on the creation of an independent Kashmir.

1931, August 15th
Muslim representatives gave an address to the Maharajah on 15 August. These representatives included Mirwaiz Moulvi Mohammed Yousuf Shah, Mirwaiz Hamadani, Syed Hussain Shah Jalali, Saad-ud-din Shawl, Sheikh Mohammed Abdullah, Ghulam Ahmad Ashai, Yaqub Ali, Munshi Shahab-ud-Din, Ghulam Abbas and Gauhar Rehman. The Government ordered the release of some Kashmir Leaders. They, however, impressed upon the Government that unless their demands were accepted, there was no sense in releasing them. The Government thereupon allowed them to present a memorandum of their grievances to the Maharaja. The initial draft was prepared by Ghulam Ahmad Ashai (Qadiani). It was carried to Lahore by A.R. Dard to be shown to the AIKC. It was still under scrutiny when Abdullah was arrested on 21 September. A public meeting was held in Srinagar and a ‘War Council’ was formed to carry out the agitation.

1931, 12-13th of September
The AIKC held meeting in Sialkot on 12-13 September 1931.

1931, 21 September
Shaikh Abdullah is arrested for giving a speech that is anti the Maharaja (See Khan “The construction of the Ahmadiyya Identity”).

1931, 23 September
A crowd of 15,000 dissidents armed with staffs and axes amassed at the house of Sa‘d al-Din, one of the local Muslims who had become a celebrity in the past few weeks for refusing to take part in the Riot Enquiry Committee. This time the local Hindu population was fortunate because the rioters apparently had ‘no quarrel with Hindus, but [rather] ha[d] declared Jihad against His Highness’ government ((IOR R /l/1 /2 155(1) in Telegram No. 6 0-6 (24 September 1931) from the Resident of Kashmir)).(See Khan “The construction of the Ahmadiyya Identity”).

1931, 24 September
Martial Law (Ordinance 19L) was passed that gave ordinary members of the military and police extraordinary powers to control ‘turbulent persons’ by making arrests and taking possession of their property without any warrant ((IOR R /l/1 /2 155(1) in Telegram No. 6 0-6 (24 September 1931) from the Resident of Kashmir, there is a booklet of the ordinance entitled Notification o f No. 19-L of 1988.)) The ordinance even incorporated a clause, which made ‘dissuading’ others from military enlistment a prosecutable offence that was punishable by one year in prison, flogging, or both ((IOR R /l/1 /2 155(1) in Telegram No. 6 0-6 (24 September 1931) from the Resident of Kashmir)). Reactionary responses and retaliation came from both sides. (See Khan “The construction of the Ahmadiyya Identity”).  Since the ordinance permitted legal action to be taken that was based solely on suspicion, when such a case went to trial it invariably reduced to one individual’s word against the other. The AIKC sent teams of attorneys to Kashmir and instructed them to assess the situation and defend any individual who had been wrongfully
detained or whose property had been wrongfully confiscated. Although there appear to be several cases where wealthy Kashmiris had their properties or businesses seized by the Darbar, the majority of cases appear to involve lower class Kashmiris with no means of finding a recourse to legal counsel. The lawyers went to major cities in Jammu and Kashmir at their own expense as volunteers of the AIKC and invested their own time and money. Naturally, the AIKC’s legal team included several prominent Ahmadis who were primarily responding to their khalifa’s instructions, such as Shaykh Bashir Ahmad (who later became a High Court Justice in Lahore),
Chauhdry Muhammad Yusuf Khan, Shaykh Muhammad Ahmad Mazhar (who authored numerous lexicons pertaining to Ghulam Ahmad’s linguistic theory), Chauhdry Asadullah Khan (the younger brother of Zafrulla Khan), and several others. Remarkably, Dost Muhammad Shahid has recorded the details of hundreds of such cases that were acquitted or overturned due to the efforts of the AIKC’s legal team (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 535-554. This section is further split by each individual attorney’s name and the details of their personal legal contributions) and counsel throughout the early 1930’s. Some of the AIKC’s internal support and services, such as the legal contributions, medical relief, and the scholarship funds, were unique in the sense that their interface with the Kashmiri public was deep rooted enough to directly impact the individuals who were presumably the most affected. Within the AIKC, Mahmud Ahmad had a number of other influential contacts with whom he was collaborating to support his initiatives. Iqbal’s sentimental connection to Kashmir is well known and often attributed to his family’s Kashmiri background. His lifelong contributions and poetry about the struggles of the Muslims of Kashmir and India overall have been well documented. Similarly, it is known that Mian Fazl-i Husain’s influence played an important role in stabilizing support for AIKC. As with Iqbal, Mian Fazl-i Husain’s contributions in the way of the broader independence movement have been recognized by the historians of South Asia, but their personal relations and social contacts alongside their professional affiliations are often overlooked. In the Ahmadi-specific context, Mian Fazl-i Husain claimed to have a ‘great regard’ for Maulana Muhammad Ali of the Lahori branch. Furthermore, he had been mentoring a young Chauhdry Muhammad Zafrulla Khan for some time, another devoted member of the Jama’at who had entered the movement at the hand of Mirza Ghulam Ahmad.

1931, 25 September
Following the Friday prayers in the town of Shopian (south of Srinagar)(Molvi Abdullah was from Shopian), a mob of Muslims attacked a sub-inspector and eight constables who had been ‘watching the prayers’ and killed one head constable. Military reinforcements soon arrived opening fire, which killed another and wounded at least seven more ((IOR R /l/1 /2 0 6 4 Fortnightly Report for the second half of September 1931 from the Resident of Kashmir, F.9-C /30 (3 October 1931); See also, IOR R/l/l/2155 (l))).  Meanwhile, with the threat of the new ordinance looming, the British Resident of Kashmir was led to believe that a ‘rapid improvement’ of troop morale was taking place. His mistaken assessment only lasted until he began receiving reports from ‘Europeans’ who were complaining that Hindus were abusing their newly acquired powers. Some Hindu officers had interpreted the ordinance to justify thrashing any Muslim who failed to say, ‘Maharaja sahib ki jay’ [victory to the Maharaja]’ whenever passing a member o f military or police. Indeed this unacceptable behaviour was corrected as soon as possible, but a few Muslims in Srinagar had already been ‘severely’ beaten ((IOR R /l/1 /2 0 6 4 Fortnightly Report for the second half of September 1931 from the Resident of Kashmir, F.9-C /30 (3 October 1931); See also, IOR R/l/l/2155 (l))).(See Khan “The construction of the Ahmadiyya Identity”).  

1931, 24 October
The AIKC held a meeting at Lahore on 24 October 1931. The Committee arranged for the publication of Kashmir news in the British press. Certain sections of the British press supported the demand of Kashmir Muslims which included the expulsion of Kaul from the State and introduction of reforms. Farzad Ali of London ‘Mosque’ organized a campaign in London. The matter was raised several times in the British Parliament. 32 The British public opinion was not much in favour of the Maharaja. He had flamboyantly delivered pro-Congress speech at the RTC, enraging his Imperialist masters. Forgetting his position as vassal, he had also been rather haughty towards the British Resident ever since he ascended the throne.  On the occasion of his 26th birthday on October 1931, the Maharaja in a darbar held in Srinagar, announced the release of all political prisoners and withdrawal of Notification No.19 L as well as other emergency laws. The Muslims were called upon to present their erstwhile memorandum of grievances on 16 October 1931. The memorandum drafted by AIKC was presented to the Maharaja by an eleven-member delegation which gave an outline of the constitutional reforms.

1931, Oct and November
IOR R/1/1/2164 in Fortnightly Report for the second half of October 1931 from the Resident of
Kashmir, F.9-C/30 (3 November 1931); see also IOR R/1/1/2531 in File No. 91 -Political (17 January 1934), in which a warning was sent to B. J. Glancy of the Glancy Commission cautioning that Shaykh ‘Abdullah is an Ahmadi even though he may say that he is not. The conclusion expressed in the file was that the authenticity of the source was dubious and likely to be linked to the opposition (i.e. the Ahrar), who were threatening to publish the fraudulent letter when ‘it suits them ’, as was repeatedly the case throughout Shaykh ‘Abdullah’s career. It is surprising that his affiliations with Jama‘at-i Ahmadiyya were persistently an issue with the Darbar as late as 1934, even though both Ahmadi officials and Shaykh ‘Abdullah himself consistently denied his religious commitment to the community(See Khan “The construction of the Ahmadiyya Identity”).

1931, December
In December 1931, Zafrulla Khan was elected president of the All-India Muslim League. Despite the overt animosity expressed by Ahrari protesters, Zafrulla Khan continued as president of the Muslim League until June 1932 when he resigned from the position to fulfil his next task. Mian Fazl-i Husain had been a member of the Viceroy’s Executive Council from 1930 to 1935 but his
declining health had forced him to take a four-month leave of absence during the summer of 1932. Upon his recommendation, Zafrulla Khan took Fazl-i Husain’s place on the Viceroy’s Executive Council throughout the summer of 1932, which was a bold move considering Zafrulla’s age, inexperience, and lack of seniority. In his diary, Mian Fazl-i Husain admitted: “If it comes off, it will be a startling appointment.” However, Zafrulla Khan’s political aptitude and reputation were developing quickly. His closeness to such eminent personalities afforded him the opportunity to discuss the Kashmir matter personally with the Viceroy in the early 1930’s. Zafrulla Khan was an invaluable asset to Mirza Mahmud Ahmad and the AIKC during the Kashmir crisis, and perhaps even more so following the partition, as we will see below.

1932, January
On 30 January 1932, Mirwaiz Yusuf Shah delivered a sermon at Khanqah-e-Naqshbandia in which he accused Shaikh Abdullah of being a Qadiani. Everyone knew that I (Shaikh Abdullah) was a Sunni, of the Hanafi sect. This event took place in the dead of winter when most Kashmiris do not leave their houses without their kartgris [braziers]. During the altercations which followed his allegation, these kangris were freely used as trajectories, injuring a number of people (Sheikh Abdullah, Flames of the Chinar, p. 39).

1932, March
The Glancy Commission presents its report to the British government.

1932, March 22nd
Per Lavan, Colonel Elliot James Dowell Colvin (27 July 1885 in London, England – 1950 in DelhiIndia) was appointed as Prime Minister of Jammu and Kashmir.

1932, May
Mirza Mahmud Ahmad, this time on behalf of Jama‘at-i Ahmadiyya, established a new scholarship fund for Muslim students studying in Kashmir. With an additional Rs. 200 per month, Shaykh ‘Abdullah could establish a suitable boarding house with a fulltime cook, which enabled 20 promising candidates the opportunity to pursue a higher education each year (See Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, p. 448), (See Khan “The construction of the Ahmadiyya Identity”). Although this may not seem like a significant number of students at first, it was considerably larger than the government’s offer from 1927, which had created such a stir and wasfollowed by accusations of Hindu favouritism. Nevertheless, the new scholarship fund contained enough awards to woo Muslim favour in Kashmir and increase positive publicity for Jama‘at-i Ahmadiyya at a reasonable price. Pragmatically, increasing revenues was never a problem for Mirza Mahmud Ahmad, His foresight and ingenuity enabled him to construct somewhat of a fund raising industry that was beginning to perpetuate itself. There was a circular return as finances were being channelled back into the same system from which they emerged. Shaykh ‘Abdullah’s frequent public displays of approval for the AIKC’s initiatives had loosened the pockets of the committee’s wealthier members, which sparked an increase in donations as well as a broader ‘All-Indian’ membership to stretch its roster. Likewise, growing numbers of underprivileged Kashmiris were willing to support a movement that was having a visible impact on the ground and producing tangible results, such as stipends for the families of the deceased and medical provisions for those injured in the riots (See Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 470-471), (See Khan “The construction of the Ahmadiyya Identity”). Consequently, the increasing confidence of lower class Kashmiris in the AIKC was attracting even more donors from above. Mahmud Ahmad appropriated funds to the Kashmiri cause from every accessible channel that was available to him, including Jama‘at-i Ahmadiyya. Khalifat al-masih II established the ‘Kashmir Relief Fund’ as a mandatory charitable ‘donation’ levied upon every earning Ahmadi in his Jama‘at. Each Ahmadi was required to give at least one pai (1/192 of a rupee), on every rupee that they earned, towards the Kashmir Relief Fund on a monthly basis, which the Jama‘at continued to collect for decades after the riots (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, p. 436). We have already mentioned above how there were significant numbers of Ahmadis working anonymously behind the scenes and contributing towards the hidden labour force underneath the independence movement’s various banners, such as the AIKC and the numerous Reading Rooms. However, unskilled Ahmadi
labourers were not the only ones who were compelled to give their time and efforts to the Kashmiri cause. Conversely, Mahmud Ahmad instructed skilled Ahmadis to contribute professional services to the Kashmiri cause as well. Throughout the stormiest years that followed the riots, major cities like Srinagar were occasionally subjected to bouts of martial law. Communal tensions and revolutionary threats had raised concerns amongst many members of the military and the police.

1932, July
Shaikh Abdullah is released from jail (see Copland, page 245).

1932, October
After totally breaking away from Mirza Basheer ud Din Mahmud and the Ahmadi influence, they created another organization, All Jammu and Kashmir Muslim Conference was established on 16 October 1932. Its president was Sheikh Abdullah while Chaudhry Ghulam Abbas was elected as its secretary general. Later the organization was renamed as Jammu and Kashmir National Conference. But when Sheikh Abdullah developed his association with Nehru and the All India National Congress, Chaudhry Ghulam Abbas withdrew from the National Conference. Consequently, the Muslim Conference was revived under the leadership of Chaudhry Ghulam Abbas and Agha Shaukat Ali.[3][4] The Muslim Conference demanded Kashmir affiliation to Pakistan on 19 July 1947.

1933, July

Links and Related Essays—“Mirza Ghulam Ahmad and the Construction of the Ahmadi Identity”


Facebook to its moderators: Look out for phrase ‘Free Kashmir’

Copland, Ian, “Islam and Political Mobilization in Kashmir, 1931-34”, which was published in an academic journal entitled: “PACIFIC AFFAIRS”, Vol. 54, No. 2 (Summer, 1981), pp. 228-259 (32 pages), Published by: Pacific Affairs, University of British Columbia

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

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