The Ahmadi Shura process is a sham!!!!!!!!!!

Ahmadiyya INC has a process wherein any and all topics can be discussed at the National level of any country, inside the Ahmadiyya movement that is.  This is a comical attempt to essentially sell people Chinese democracy and pass it off as democracy. The jamaat’s shura system is not an openly deliberative method of decision-making, it’s a place for older men to make minor changes at a time, method and speed of their choosing. After all, this poster and so many others (including Mirza Masroor Ahmad) have made clear so many times that the jamaat is not a democracy, but a divinely-guided institution that doesn’t really care so much about what people want.

Its institutions aren’t set up to care about what people want. Anyone who actually wants to change the jamaat is going to be brow-beaten, pressured and harrangued. Anyone who’s there is really only going to be concerned with minor changes. This is a body for and by older men. If you think that separate shura for lajna and khuddam mean anything, why not agree to a separate Parliament in the UK for Muslims or a separate National Assembly in Pakistan for Ahmadis? This Ahmadi National Assembly in Pakistan could then make non-binding recommendations to the actual Assembly which it would promptly file in its circular cabinet.

All Ahmadi shuras are an attempt to give people the illusion that the jamaat is an organization with institutions that is responsive to change and open to discourse. It’s not, at least not with those who want meaningful change in how it operates. It’s interested in going through the motions of this to make some tiny, cosmetic changes, or larger ones if they’re retrograde or if they wouldn’t be out of place in late nineteenth-century Punjab.

Some examples
In the early 2001/2002 time frame, when outlandish bai’at (conversion) numbers were being announced in the tens of millions each year, it was suggested at a local Shura to submit this issue to the national shura (i.e. some kind of recount/investigation into this, to validate the numbers). The local Aamila member who made this suggestion was shot down by another Aamila member who got up incensed at the suggestion that numbers and progress relayed by Huzur in conversions, would even be questioned. It died right there. It never went to Shura for discussion, since it failed at the local level.

A year later, over in another city, this was raised at a local Jama’at meeting, and dismissed as off topic. The local Sadr then privately approached to indicate that he too, had some questions about the conversion numbers, but didn’t want to voice these in front of the flock, as that would put questions in their mind and have potentially destabilizing effects on their faith.

In 1907, Ahmadi’s were proud to be called Mirzai

It’s very true, lots of Muslims from the Indian sub-continent call Ahmadi’s as Mirzai’s.  Nowadays, Ahmadi’s hate being called Qadiani or Mirzai and cry persecution whenever someone calls them as such.  However, back in the early days of Ahmadiyya, Ahmadi’s never had a problem with word Mirzai, in fact, we have a scan from the al-Badr Qadian, 7th January 1907 during life time of Mirza Qadiani, wherein an Ahmadi proudly calls himself a Mirzai.

Summary and brief translation of this scan and reference
A follower of Muhammad a muslim was called as Mohammadan by britishers.

See the red highlighted area of this scan, a Qadiani poet says “”Hum Hain Pakke Mirzai”” (we are hardened Mirzai).

This poem was read over by Mir Qasim in Jalsa salana Qadian and published in the al-badar .

The scan

Other related essays

Mirza Ghulam Ahmad had an obsession with young women

Ahmadiyya is a business, a family business.  The Lahori-Ahmadi’s warned us of this issue back in 1909 at the earliest.  MGA was not a religious man at all, in fact, he lusted after young women all the time.  We know that he had an obsession with a niece of his named Muhammadi Begum, she played as a child in MGA’s home.  There was another young girl who played in MGA’s home in the late 1870’s, Nusrat Jehan Begum, he ended up marrying her in roughly 1884.  Nusrat Jehan Begum was complicit in the fraud of Ahmadiyya, she knew that MGA was a fraud, however, she remained silent.  In fact, she even covered up the sexual behaviors of MGA for many many years.  As late as 1907, Nusrat Jehan Begum knew that MGA slept separately from her and even had young women in his room all throughout the night.  She never objected to MGA and his time alone with young girls.  In 1907, her eldest son, Mirza Basheer-uddin Mahmud Ahmad was also accused of sexual misconduct, however, the Mirza family made sure that all witnesses were scared off and thus the investigation endedAfter MGA died, Nusrat Jehan claimed that she was a willing sexual-escort for Noorudin, the newly crowned Khalifa.

My team recently found some additional info
In the below, you will find an entry from Seeratul-Mahdi wherein it is recorded that MGA and his wife would allow other women to share space with them and casually laugh and etc.  As we all know, these types of behaviors were not good in British-India for Muslim men.  MGA was very casual with women and sat with them and spent lots of time alone with many many women.

Seeratul Mahdi, Quotation #1524
Translation : By the name of Allah most gracious most merciful . Respected rasooul bibi sister of Hafiz Hamid Ali sahib & kushd aman molvi Abdul rehman sahib caste jut had narrated via respected lady mother of khalifa salahuddin sahib by writing that once it happened that a lady came while wearing gold ornaments . She sat on the bed (palang) on which ummul mommineyien and Hazour was sitting .we girls started laughing to see that . we said if we had ornaments and rings we could have also been sitting on the bed of hazour sb .Hazrat ummul mominyein informed hazour sb about it (that what we had said) that girls are saying such thing . Hazour started laughing and said “come on girls , you also sit ( i.e on bed)

The scan

Mirza Ghulam Ahmad quoted and commented on 17:8 in 1884 in the Braheen-e-Ahmadiyya, vol. 4, he then connected 17:8 with the return of the Messiah

My team and I have across some interesting information in terms of Mirza Ghulam Ahmad and 17:8 of the Quran.  The urdu reference for this is RK, vol. 1, page 601.

All throughout the Braheen-e-Ahmadiyya (1–4), MGA was quoting and attributing verses of the Quran onto himself
In this particular section of Braheen-e-Ahmadiyya, vol. 4,  MGA is quoting his own revelations (ilham), many of which are in Arabic. Many of these use and contain words and verses that occur in the Holy Quran. He writes this on p. 577: “I receive most revelations (ilham) in Arabic, particularly verses of the Quran … these are given below with translation.” This continues much beyond p. 601.

The quotation from Barahin-i Ahmadiyya, vol. 4, is as follows:

See, Braheen-e-Ahmadiyya, vol. 4, online edition, page 382

‘asā rabbu-kum an yarḥama ‘alai-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra.

MGA was trying to quote 17:8 as he projected it onto himself
17:8 actually says: 

‘asā rabbu-kum an yarḥama-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra (17:8)

What are the difference between the two?
Just that the quotation in Barahin-i Ahmadiyya reads yarḥama ‘alai-kum while the verse in the Quran reads yarḥama-kum. The extra ‘alai in Barahin-i Ahmadiyya means ‘on’, while in the verse of the Quran the same ‘on’ is understood. Every English translation of the Quran renders the first part of this verse using “on”, as in : “It may be that your Lord will have mercy on you” (Pickthall).

The same verse, (17:8) quoted by MGA in his later books
It may be added that the same ilham has been written by MGA sahib in two later books. In both of these its wording is exactly that of the verse of the Quran (‘asā rabbu-kum an yarḥama-kum …). See the book Arba‘in number 2, published 1900 (Ruhani Khaza’in, v. 17, p. 352, lines 7-8) and the book Haqiqat-ul-Wahy, published 1907 (Ruhani Khaza’in, v. 22, p. 85, lines 11-16).

MGA connected 17:8 with the return of the Messiah
Just beneath the revelation, MGA gives his commentary:

“””This verse here indicates the glorious coming of Hadrat Masih. That is to say that if [people] would not accept [the divine message] through mildness, gentleness, kindness, and graciousness and would rebel against the truth that has been made manifest through conclusive arguments and manifest Signs, then a time is about to come when God Almighty would treat the sinners with severity, sternness, wrath, and harshness. And Hadrat Masih, may peace be on him, would descend in the world with great glory and would cleanse all paths and roads of rubbish, and no trace of the perverted and the crooked would remain [in the world], and divine glory would obliterate the seed of misguidance through its severe manifestation.”””

In the same book, 60 pages forward, MGA asserts that Esa (as) is dead

Braheen-e-Ahmadiyya, Vol-4, page 434
MGA writes out a revelation that he claims came from his GOD to him, this revelation that MGA received is actually 3:55 of the Quran.  MGA claimed over 30+ revelations from his God which were actually verses of the Quran, this behavior of MGA caused him to be declared as a Kafir by the ulema.

یا عیسٰی انی متوفیك و رافعك اليَّ )و مطھرك من الذین كفروا( 2۔ وجاعل الذین اتبعوك
فوق الذین كفروا الٰی یوم القیٰمة۔ ثلۃ من الاولین و ثلۃ من الاٰخرين۔

“”O ‘Isa, I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth towards Me, and I shall
grant predominance to your followers over those who disbelieve, until the Day of Judgment.””

See Braheen-e-Ahmadiyya, vol. 4, online english, page 434, edition,


The scan with the referencing error
This quote is from BA4, not BA1.

Read additional essays on the BA here:

Mirza Ghulam Ahmad promised 300 arguments for his Braheen-e-Ahmadiyya, but only delivered one argument

Mirza Ghulam Ahmad was the classic punjabi fraudster.  He had promised the Muslims of the Indian sub-continent 50 volumes/300 arguments in favor of Islam in roughly 1878.  However, he only delivered one argument, and that argument was his claim of prophethood, which immediately got him declared as a Kafir by the ulema in India.

A summary of the quotation of Seeratul Mahdi- Number 123
It says that 300 arguments were Written on 2500 pages but in fact Only One Incomplete argument could be printed in Braheenay Ahmadia in total of 4 volumes . He says he heard that earlier writings were burned.

The scans

In terms of Muhammadi Begum, Mirza Ghulam Ahmad was guaranteeing that she would eventually (TAQDIR E MUBRA) be married to him

Mirza Ghulam Ahmad lusted after his niece Muhammadi Begum for his entire life.  Initially, he was giving guarantees that he would end up marrying this innocent girl.  Read other essay’s on this topic here:

Summary of these scans

In his book Malfoozat Mirza Qadiani defines categories of TAQDIR (fate) as
“two main types of TAQDIR.

1.TAQDIR E MUALLAQ:- is the fate that is hanging and can be avoided with prayers and SADAQAT (charity).
2.TAQDIR E MUBRAM the fate that is inevitable. It is further divided into two types i.e.:-
(a) GHAIR HAQIQI (Inevitable but unreal) can be avoided or deferred with prayers and Sadaqat.
(b) Taqdir e Mubram Haqiqi . It is so firm and unavoidable that even the collective prayers of 100 prophets can not avoid this.

Now in hIs book Majmua e Ishtiharat Volume 2 page 43, Mirza Ghulam Qadiani writes that happening of Mirza’s Nikah with Muhammadi Begum is the kind of TAQDIR E MUBRAM that can not be avoided (meaning Taqdir e Mubram Haqiqi), because otherwise the words of God would become false. So if she is not married to him, he would be called as a liar in that case.

The scans


The Secret Actions of the Ahmadiyya in the West (Urdu) By Rev. Dr. Samie Samson

In this video, Dr. Samie Samson explains in Urdu the scam of Ahmadi’s to move to North America, Europe and many other countries.

The video

When did MGA’s marriage with his second wife Nusrat Jehan take place? What year?

As we continue to sift through the books of Ahmadiyya we find inconsistencies and cover-up jobs by the Ahmadiyya mullah team.  In this specific instance, we have found inconsistencies in terms of MGA’s marriage to Nusrat Jehan Begum.

Per “Life of Ahmad” (2008)(1947), current online english edition
On page 133 it states that MGA was married in November of 1884, however, an exact date isn’t given.

Nusrat Jehan had a baby on On April 15th, 1886
Per Ahmadiyya records (dard, page 192), Nusrat Jehan gave birth to Ismat on 4-15-1886.  If we assume that the marriage happened 10 months prior to this, we get July 1885 as the date of marriage.  Ismat died of cholera in 1891, just a few months after MGA’s wildest claims.  

However, in Seerat Nusrat Jehan, they claim that the marriage happened in 1883 and secretly,
Seerat Nusrat Jehan was written by Irfani, who also wrote Hyat e Nasir.  Its the famous Shaikh Yaqub Ali Irfani.  

Date of marriage

The scan of Seerat Nusrat Jehan

Hyat-e-Nasir states that the marriage happened in 1885
Hyat e Nasir and on page 8, says that nikah was performed in 1885. So that is the reason, Irfani who is on the qadiani side, correcting the record by saying that, “mir sahib said that it was 1885 but the correct date is 1883. It is from  official seerat of nusrat jahan writen by Mahmood ahmad Irfani. so it is official.

5 Ahmadi families, which include 23 total people, have quit Ahmadiyya in Talhi, sub district Kunri district Umerkot Sindh province of Pakistan

People are quitting Ahmadiyya all the time.  However, this type of news isn’t always announced in Ahmadiyya circles or even on news channels.

Summary of the scan
Despite hollow claims of Ahmadiyya progress, Ahmadis continue to revert to Islam in great numbers day in and day out.  Latest reversion news came from Talhi, sub district Kunri district Umerkot Sindh province of Pakistan. According to news five families consisting of 23 residents of Town Talhi embraced Islam quitting jamaat e Ahmadiy. They took shahada at the hand of Molana Manzoor of Imam Masjid Tahaffuz e Khatme Nabuwwat Talhi Kunri Sindh. Some of the names of entrants are Ghumman, Abdul Karim, Ummed Ali, Naeem, Ameer Hasan, Gargees their Ladies Hakim Zadi, Nasreen, Husna etc. The Markaz of Thaffuze Khatme Nabuwwt has been operational since 2004 in this area.

The scan

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