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What is the Talim-ul-Islam-High School (college) at Qadian and later at Rabwah?

This was the school that MGA started in 1897. They tried to turn it into a College in 1904, but the British government shut it down officially in 1907. It operated as a young men’s school (Jamia and Madrassa) and housing area from 1907 to 1944. In roughly 1944, the British government opened up the Indian Air Training Course (IAT) in Qadian at the T.I. College in the 1940’s, this was the first ever pilot training center outside of the UK.

Historical Timeline
MGA issued an announcement on September 15, 1897, announcing plans for the establishment of such a school in Qadian (see Mujadid e Azim, page 728, online abridged version).


Some hard data from Dard, page 812-813
“””The middle school (Ta‘limul Islam) at Qadian was raised to the high standard in February 1900, and a boarding house was opened in May 1900. The number of students on the rolls by the end of 1900 was 124. 

The president of the executive committee of the school was Maulawi Nur-ud-Dinra and the General Secretary was M. Muhammad Ali. The Head Master was M. Sher Ali and the second master was Mufti Muhammad Sadiqra.

The classes had not all got rooms and the boys sat in the open space near one another.

The school remained closed for three days on the death of Queen Victoria as a sign of mourning and Ahmadas sent two telegrams (January 24th, 1901) of condolence to the Lieut. Governor of the Punjab and the Viceroy. But on February 23rd, 1901, it was closed for a day on the completion of the I‘jazul Masih as a sign of thanksgiving and rejoicing.

It sent up three students to the Middle Examination in 1900 and all passed, while the Arya
school patronised by Buddha Mal sent up 10 and only one was successful. In 1901 there were nine candidates and of them seven passed. A special sermon was preached in the school for the benefit of students every Monday.””””

Most of the teachers were corrupt and passed MGA’s sons even when they failed.  This was the year that Mirza Basheer-uddin Mahmud Ahmad should have graduated and then went to take the national matriculation test, which he failed.

A college was also started.  “In April 1904 Ahmadiyya School in Qadian was shut down due to Plague and in the Daily Official Notification(see Ahle Hadith Newspaper dated 27th May 1904) the death toll just for the months of March and April 1904 was recorded at 1313 which took place in Qadian. Those days the population of Qadian was 2800 persons. People panicked and left the village and the whole town looked deserted.” (Hurf-e-Mehremana by Ghulam Jeelani Barq pp.251-252)(, retrieved on 6-23-19).   

There were accusations of rampant homosexuality at this school also, which seems to be the reason it was shut down in 1907.  There was also a College launched (launched in 1903) with the same name that was shut down by the British Government in 1905, via the University Act of 1907.

Remember, in 1909, the British government built the biggest building in the history of Qadian as they donated 25,000 rupees to the Ahmadiyya Movement at Qadian.  This allowed the Ahmadiyya movement to purchase 50 acres of land as Noorudin ordered the building of the College, with hostel space,  the first Jamia and the famous Nur Hospital and the famous Nur Mosque.  If it wasn’t for the British government this huge facility would have never been built.

MGA’s number 1 enemy, Syed Muhammad Hussain Batalvi sons are forcibly brought to Qadian and housed and given Ahmadiyya brainwashing treatment, after a month or so, they are rescued.  He had other sons also…these were just two.

We don’t see that any Ahmadi graduated from this highschool aka madrassa.  Many Ahmadi Mullahs are given the title of Maulvi and sent out to preach Ahmadiyya without a formal education as imams.  A few are Jalal ud Din Shams (was sent to Syria, Damascus and Palestine), and Maulvi Zahoor Hussain (was sent to Russia).  The Khalifa also sent Maulvi Muhammad Amin to Iran and Central Asia in 1921 (see Ahmadiyya British-Jewish connections, page 87). Also see, Fateh Muhammad Sayal, “Jamaat Ahmadiyya Ki Islami Hidmat”, 1927, Lahore, Page 30.  By 1923, Maulvi Muhammad Amin has been arrested a few times for spying on behalf of the British Govt., (see page 87).  Also See Al-Fazl, Qadian, 14 Aug 1923 and Al-Fazl, Qadian, 28 Sep, 1923. 

On May 20th, 1928 Jamia was created by the Khalifa.  It seems that this was only a kids school and housing area for 20+ years.  This was the official madrassa wherein Ahmadi’s Mullahs would be trained.

The Khalifa’s brother-in-law, Mir Muhammad Ishaq becomes the headmaster.  He does not have a college degree nor does he seem to have a matriculation certificate.

The Khalifa cusses at his young students and calls them pigs and etc.

In November 1938, Mirza Nasir Ahmad returned to the town of his birth, Qadian, where he was appointed a professor at Jamia Ahmadiyya, the missionary theological training college of the Ahmadiyya Muslim Community. In 1939, he was appointed principal where he remained for five years.

The College was opened in 1944, during WW-2.  From May 1944 to November 1965, he was principal of the Talim-ul-Islam College, first in Qadian, then after partition, in RabwahPakistan. The British government opened up the Indian Air Training Course (IAT) in Qadian at the T.I. College in the 1940’s, this was the first ever pilot training center outside of the UK.

In 1947, when the college became homeless as a result of the independence of Pakistan in 1947. After operating in an abandoned horse stable for several months, the college shifted to the abandoned building of the D.A.V. College in Lahore. This building was used as a refugee camp for some time, and became badly damaged but was repaired to suit the needs of the college.  6 November 1947: Talim-ul-Islam High School was shifted to Chiniot from Qadian. Initially, it was relocated in the Malik Bhagwandas building by the allotment officials (see online Al-Hakam archives, via twitter).

Mirza Nasir Ahmad (The principal of this school) is arrested in Lahore as part of the Anti-Ahmadiyya riots.

In 1955, the college moved to its current campus at Rabwah.  From 1948 to 1955, the College was located in Lahore, in fact, an Ahmadi was tragically murdered in 1953 during the the famous 1953 riots.  On Dec. 6th, 1954, the College was opened in Rabwah.

In 1965, Mirza Nasir Ahmad became Khalifa and appointed Qazi M. Aslam as the new principal.  Qazi M. Aslam remained as principal until 1973, when Pakistan nationalized all Colleges and Universities.  Hence, the college closed forever.  The buildings were then used by Ahmadiyya leaders as jamia or other administrative offices.

The government of Pakistan nationalized all colleges and Universities in the country and thus, even the Ahmadiyya college was brought under the control of the Pakistani Government.

Links and Related Essays

Click to access talimul.pdf

1-7 November

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Ahmadi teachers at the Talim ul Islam High School were corrupt, they would pass Mirza Basheer-uddin Mahmud Ahmad, even when he failed

Ahmadiyya is a total fraud.  MGA and his family were all dummies and idiots who had no academic ability at all.  MGA’s precious “promised-son” aka Musleh Maud was a bad child, he never did anything good in his whole life, he lived the life of the son of a prophet, and indulged in women, men, drugs and everything Haraam.  In this specific reference, we have found Ahmadi-Mullahs admitting that they falsified records and passed Mirza Basheer-uddin Mahmud Ahmad even when he failed in school.  He was a student at the newly built Talim ul Islam School at Qadian, which was shut down by 1904 and never officially re-started until 1947, in Lahore.   It should be understood that Middle = eighth class age would be, about 13-14 years. Next level in pakistan, after 2 years – is interence = age of 15-16 years. another 2 years of study = FA. And another 2 years of study =BA.  Furthermore, Mirza Basheer ud Din Mahmud Ahmad had a math teacher named Master Faqeerullah Sahib. Master Faqeerullah Sahib made a complaint about Mirza Basheer ud Din Mahmud Ahmad to MGA, saying, “‘He remains absent from school and only comes occasionally.’””” However, when MGA heard this, he said to Master Sahib, ‘It is very kind of you that you show concern for him, however I am very pleased to learn that he occasionally attends because according to me, his health is not good enough for him to study at all.’ Following this, MGA smiled and said, ‘We are not teaching him mathematics in the hope of him opening a local shop. It makes no difference whether he learns mathematics or not.’ He then said ‘What level of mathematics did the Holy Prophetsa and his Companions study? It is good if he attends school, but if he does not, he should not be forced.’

The story

Alfazal 2 October 1935

“””At the occasion of Nikah of Mirza Mahmood to Maryam Sidiqa daughter of Mir Mohammed Ismaeel(brother of nusrat) Mufti M Sadiq announces the Nikah and it is a long one but on page 2 Mufti sadiq says (Masih Maood instructed me to learn Ibrani Language. There was written in sacred books of Ibrani, that first Masih did not marry (Hazrat eisa AS) but 2nd masih will marry and will have siblings, and his son will be his successor. Since that time i knew that you shall be Khalifa. People who rejected your khilafat are very unfortunate. Today blessings of Khilafat are appearing like the sun. Today, for the propagation of Islam, the missionaries are spread in all the countries, and the work is done in such a way, Islamic history of thousand years cannot show that example. All this is being achieved with the blessing of that one pure soul (mirza ghulam). Allah granted everything to you himself. Hazrat Masih was not student of any one. The same away you (mirza mahmood) were not student of any teacher. There is not doubt that you used to go to school, and you were my (mufti sadiq) student too, I was the headmaster in those days or moulvi sher Ali was the headmaster (here mufti sadiq is not sure who was the head master) you used to come to school those days, but you would FAIL every year but we used to promote you to the next year because you were the son of hazrat masih maood. You took an exam of Middle and i went with you, but you fail, then you took an exam of interenc and again you failed”””

The scans

Links and Related Essays

Musleh-e-Maud: The Prophecy and its Fulfillment

Click to access talimul.pdf

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#Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog

The British Govt. donated 25,000 rupees for the Talim ul Islam High School in Qadian in 1909


We all know how governments fund different programs and etc.  For example, in the USA, ever since Trump took over, he has de-funded all programs that he seems to disagree with and has allocated funds in areas that he agrees with.  In British-India, the british govt. supported all organizations that seemed to support colonialism.  MGA’s father was heavily supported by the British Govt. and was seen as a major ally in the region.  The British govt. always gave MGA a chair in court and always made MGA out to be innocent, even when he was obviously guilty. Even in 1904,  MGA had clearly lost his case in court (the one time a hindu judge heard his case) and was due to be sentenced to prison, however, he made bail and won the case on appeal, since the appeals judge was a Britisher who knew about MGA and the promises that were made to his family.  Moreover, the British governement gave MGA many months of personal security and coverage as MGA toured the Punjab in 1903–1905.

The British government funded the Talim-ul-Islam High School in Qadian and much more
I came across a reference from the book “Nooruddin” by Muhammad Zafrullah Khan, 2nd edition, online edition, 2006.  This book seems to be a summary of the 4-5 books on the life of Nooruddin, those books remain in Urdu and will most likely never be translated, since they are soooo controversial.  Finally, it is strange that Zafrullah Khan gives no reference for this data, anyhow, here is the relevant reference, see pages 201-202

“””The Ta‘limul Islam High School, Qadian was started in January 1898, and was making good
progress. The School and its hostel were both located in the town and were housed unpretentious sunbaked brick structures. In the very beginning of the Khilafat, need had been felt of erecting suitable spacious buildings for the school and hostel, together with a mosque outside the town. An area of fifty acres was acquired and the order of priority was laid down
as mosque, hostel and school. The mosque, named Masjid Nur, was built with funds acquired largely through the devoted efforts of Mir Nasir Nawabra. In the first year of the Khilafat ten thousand rupees were collected for the hostel and a kiln was set up for baking bricks. Thirty thousand more rupees were needed for the hostel building. In May 1909, under the direction of Hadrat Khalifatul Masihra, an appeal for that amount was made to the community by Maulawi
Muhammad ‘Ali, and a committee composed of Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra, Dr. Sayyid Muhammad Husainra, Dr. Mirza Ya‘qub Baigra, Khawaja Kamal-ud-Din, Mutfi Muhammad Sadiqra, Shaikh Ya‘qub ‘Ali ‘Irfani and Maulawi Muhammad ‘Ali was appointed for the collection of funds. Hadrat Khalifatul Masihra made a personal contribution of six hundred rupees. In due course, the school building was also constructed, government
having made a grant-in-aid of twenty-five thousand rupees. Some time later a hospital was added through the continued efforts of Mir Nasir Nawab. It was named Nur Hospital. Another of his beneficent projects was the construction of a number of quarters for the indigent. In all this he was supported by Hadrat Khalifatul Masihra with prayers and financial contributions, and was held up by him as an example to others.””””

Talim-ul-Islam College—a historic perspective by Dr. Muhammad Sharif Khan ALDAN, Piladelphia, PA 19018,USA

Related Essays and links

Click to access talimul.pdf


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Homosexuality was rampant at the Talim ul Islam High School in 1903, thus it was shut down

The Highschool/middle school was started in Qadian in 1898, and Mahmud Ahmad entered as a student.  Mahmud Ahmad was married at the age of 11-12 (1900-1901 era), he had lots of support from home, Noorudin worked around the clock to help him and other Ahmadi-mullahs would tutor him as needed. Even when he failed, the corrupt Ahmadi mullahs, Sher Ali and Mufti Sadiq would pass him.  Nonetheless, he was a terrible student as a matter of fact, he would go on to fail his matriculation examination at the age of 15 and was thus done with all studying by 1903.  We have to think that this allegation and Mahmud Ahmad’s failure at matriculating caused this school to close down.  Mahmud Ahmad most likely engaged in some homsexual behaviors while he was there, in fact, many years later he was accused of raping men and women.

Adultery at the High school

“”””(Seeratul Mahdi part Page 147)x
(153) chaudhry Hakim Ali stated to me that once during the life time of promised Messiah, it was suspected that some of students of khalifa Awwal Hakim Noor Din have committed adultery. The news reached Hazrat sb (MirZa Ghulam Qadiyani), who advised Molv i sb to send these accused students out side Qadiyan.

Moivi Noordin, sb recommended hazrat sb not to take action against them as only suspicion has been raised against them without any evidence. Hazrat sb said I am not imposing Shariat sentences upon them. Now when there are such rumours and suspicions better they may be thrown outside qadiyan as a precautionary measures.””””

Commentary on this quote
This is yet another controversial quotation from Seeratul-Mahdi, which seems to be the most controversial book in Ahmadiyya.  Mirza Bashir Ahmad seems to have wrote it at a time wherein Ahmadis were openly admitting to being bad people, however, since they were supported by the British Govt., they were thus above the law.  This quote proves that there young men were in and around Qadian committing adultery and etc.

Mahmud Ahmad’s famous immorality incident of 1906
Qadianis will never admit to this officially, however, the Lahori-Ahmadis have archived this event for us.  Mumutaz Ahmad Faruqi briefly mentioned it in his polemic vs. the Qadianis.  The name of the book is “Truth Triumphs”, it was published just a few months before Mahmud Ahmad passed away, this book caused so much of a stir that the Qadianis wrote an attempted refutation in 1966 feel free to read it here:

The Quote from Faruqi
Faruqi was very brief, however, here is the screen shot and reference finder: See page 40.


I found additional data in some old books on the life of Mahmud Ahmad
As i was researching Ahmadiyya in 2010, I came across some rare books on the life of Mahmud Ahmad from the 1940’s. Attached are the quotations from that book which seem to attempt to explain away the entire incident.


What do these quotes tell us?
Mahmud Ahmad had some serious allegations against him in Qadian in 1906, he was harassing women and no one was brave enough to turn him in, however, eventually he was turned in.  MGA then ordered an inquiry commission to investigate these instances of immoral behavior.  Mahmud Ahmad was a married man, he didnt have children, however, he did have a wife, nonetheless, he sure acted like he was single and a Christian.  Co-incidentally, as Mahmud Ahmad grew up he would continue to live just as immoral, and with the protection of the British Govt.

Muhammad Ali, the Lahori-Ahmadi was also the investigative committee–1907
Muhammad Ali knew that Mahmud Ahmad was guilty, in-fact, almost all the elders knew that he was guilty, however, the conviction of Mahmud Ahmad would be damaging to the entire mission of Ahmadiyya, so, they allowed him to walk free and blamed it on a lack of witnesses.  Interestingly enough, Muhammad Ali wrote a lengthy and positive review of Mahmud Ahmad and his newspaper, the Tashizazul Adhan.  Muhammad Ali seems to be a prisoner of consequence, and could never write ill of anyone from the Mirza family.

Links and Related Essays

Click to access truthtriumphs.pdf

Click to access talimul.pdf

Mirza Ghulam Ahmad admitted to be a self-planted-plant of British Colonialism

MGA and his entire family were above the law in British India, that much is for sure. MGA never lost any court case, even when he was clearly guilty, the British government would not allow it, the reason was because of MGA’s father and family, since they were loyal insiders of the British, they turned on the Sikhs for the British in 1848-1849 and helped the British kill many Indian soldiers who rebelled against the British government in 1857. By 1897-98, in MGA’s book, “Kitab ul Barriyya” in english as “The Acquittal”, MGA admits to being a seed of British colonialism. The quotes are in the below. The Qadiani-Ahmadi have never translated this book into english, its been over 120+ years, however, the Lahori-Ahmadi’s have done a partial translation and have purposely not translated this quote. Thus, in the below, we have re-produced an old reference to RK where this reference should be. It should be noted, in 1900-1901, MGA finally officially claimed prophethood, and he abrogated Jihad for the benefit of colonialism.


The quote
Kitab-ul-Bariyah, Roohani Khazain vol 13 p.350

“”I am the ‘Self-implanted-Plant’ of the British Government. “Government should take great care regarding this ‘Self-implanted-Plant’ . . . . .should instruct its officers to treat ME and MY JAMA’AT with special kindness and favours. Our family has never hesitated in shedding their blood in the way of British Rulers and did not stop from laying down their lives neither do they hesitate now.” …..”From my early age till now when I am 65 years of age, I have been engaged , with my pen and tongue, in an important task to turn the hearts of Muslims towards the true love & Goodwill & sympathy for the British Government and to obliterate the idea of Jehad from the hearts of stupid (Muslims).”

An additional quote from the same book
“I come from a family which is out and out loyal to this government. My father, Mir Ghulam Murtaza, who was considered its well-wisher, used to be granted a chair in the Governor’s Darbar (cabinet) and has been mentioned by Mr. Griffin in his ‘History of the Princes of Punjab‘. In 1857, he helped the British government beyond his means, that is he procured fifty (50) cavaliers and horses right during the time of the mutiny. He was considered by the government to be its loyal supporter and well-wisher. A number of testimonials of appreciation received by him from the officers have unfortunately been lost. Copies of three of them, however, which had been published a long time ago, are reproduced in the margin (in English). Then, after the death of my grandfather, my elder brother Mirza Ghulam Qadir remained occupied with service to the government and when the evil-doers encountered the forces of the British government on the highway of Tanmmun, he participated in the battle on the side of the British Government (under General Nicholson he killed several freedom fighters).  At the time of the death of my father and brother, I was sitting in the sidelines; but, since then, I have been helping the British for seventeen years with my pen.”
(Kitab-ul-Barriah, Roohany Khazaen, Vol. 13, P. 4, 5, 6, 7;

Another quote
“The majority of people who have joined my sect are those who are either holding eminent posts with the British Court, or the goodly rich men, their servants and friends or businessmen, lawyers or those educated in the modern way or such famous scholars, servants and noblemen who have either served the British Government in the past or are serving it at present or their relations or friends who accepted the influence of their elders and the weekly holders of the office of the caretakers of some religious orders. In short, this is a party which is the protege of the British Government from whom it has earned good name and who is worthy of the Government’s favors. Or it consists of people who are related to me or are among my servants.”(Poster dated Feb. 24, 1897; Tabligh-e-Risalat, Vol. 7, P. 18, recorded by Qasim Ali Qadiani)

The British Government built the Talim ul Islam College for Free in 1909
The Brits did this for free, it remains as the biggest building in Qadian, currently being used by the Sikhs as a College.

The British Government built a train line from Batala to Qadian, with no stops, for free
There were no stops in between, this was built soley for the benefit of the Qadiani-Ahmadi’s in 1928.

The British Government built a pilot training center at Qadian for Ahmadi’s
Ahmadi’s were best friends with the colonist, so close, that the British wanted Ahmadi pilots.

Links and Related Essay’s

#ahmadiyya #ahmadiyyafactcheckblog #ahmadi #trueislam

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

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

Some notes

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

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

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

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

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

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

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

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

A summary

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

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

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

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

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

Another summary

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

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

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

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

1. Bureaucracy

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

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

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

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

2. Aesthetics

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

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

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

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

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

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

3. Differences in Private/Public Discourse

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

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

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

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


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

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

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

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

Links and Related Essay’s

Brief Life Sketch of Chaudhry Sir Muhammad Zafrulla Khan

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

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

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

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

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

Links and Related Essay’s

Brief Life Sketch of Chaudhry Sir Muhammad Zafrulla Khan

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

What is Rattan Bagh?

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

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

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

The photo from the 1930’s

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

Links and Related Essay’s


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

Will Ahmadi’s continue to kiss the Khalifa’s hand after #covid19 #coronavirus?

As we all know, since Mirza Masroor Ahmad was elected, Ahmadi’s seem to have begun to kiss the hand of the Khalifa. This seems to have been a “back-room” order of Mirza Masroor Ahmad. However, now that #covid19 has been running rampant, will #Ahmadis continue this fanatical and silly process? This will be interesting to see, since even the closest security guards and other workers of Ahmadiyya Inc did catch the #coronavirus and have died from it. Kissing the Khalifa’s hand might be stopped since it causes the spread of infectious diseases, nevertheless, only time will tell.


Links and Related Essay’s

Latest instructions from Hazrat Khalifatul Masih regarding coronavirus

100 Years Ago… – Ahmadiyya Mission News

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

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