Who is currently the Nazir e Ala at Rabwah?

In Ahmadiyya, the second highest position is that of the Nazir e Ala of Pakistan. Mirza Masroor Ahmad held this position just before his election. On 10th December 1997, Mirza Tahir Ahmad, Khalifatul Masih IV, appointed Sahibzada Mirza Masroor Ahmad Sahib as Nazir A’la (Chief Executive Director) of Sadr Anjuman Ahmadiyya Pakistan and Amir Muqami. Till his election as Khalifa, Sahibzada Mirza Masroor Ahmad Sahib remained the Nazir A’la and Amir Muqami.

Khalid Shah is the current Nazir e Ala of Sadr Anjuman Ahmadiyya Pakistan
However, you won’t see this broadcasted on and etc. Ahmadi’s keep this a secret. Khalid Shah is the brother in-law of Mirza Masroor Ahmad and the grandson of Mirza Basheer ud Din Mahmud Ahmad. Khalid Shah’s father was Syed Dawood Muzaffer Shah sahib. His paternal grandfather, Dr. Syed Abdul Sattar. Fauzia Faizi is the famous great grand-daughter of Dr. Abdul Sattar Shah. Most likely a second-cousin of Khalid Shah.

Scan work

Links and Related Essay’s

Hazrat Mirza Masroor Ahmad – Life Sketch and Services Before Khilafat

Links and Related Essay’s

My Maryam – Part I

Hadrat Doctor ‘Abdus Sattar Shah Sahib, Compiled by Ahmad Tahir Mirza, p. 63, Majlis Khuddam-ul-Ahmadiyyah, Pakistan

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

Did the Ahmadi Khalifa support the Unionist Party or the Muslim League in 1945-1946?

These days, you will see Ahmadi-trolls all over the internet lying about how Ahmadiyya leadership supported the creation of Pakistan. However, if we examine the Khutba’s and announcements of the Ahmadi-Khalifa from 1944–1947, we will see quite the opposite. In 1946, the Khalifa, Mirza Basheer ud Din Mahmud Ahmad had Ahmadi’s recorded as Non-Muslim during the famous boundary commission meetings. Later in April of 1947, he said the same thing (See scan). In November of 1947, the Ahmadiyya Khalifa prophecied that Ahmadi’s would eventually return to Qadian, India, and even the graves of MGA’s wife and other’s should be dug up and transferred, however, this never happened and the Khalifa also died in 1965 and was buried in Rabwah. We have posted some additional khutbah’s in the below.

Mirza BasheerudDin Mehmood Ahmed keeps repeating that he and his Jamaat have nothing to do with politics or political stands.

October 1945
Dost Muhammad Shahid claims that the Khalifa asked all Ahmadis to vote for Muslim League on 22nd October, 1945:

The Khalifa called his Jamaat to support Muslim League at some places and Unionists at some places. Goes without saying that Unionists were opponents of the Muslim league:

March 1946
On 8-March-1946, The Khalifa, Mirza Basheer ud Din Mahmood says himself that he had promised support to Unioinists at some place and Muslim League at some place:

Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa

Mirza Ghulam Ahmad’s father never read Salaat in his entire life

Mirza Ghulam Ahmad grew up in a very irreligious household. His father Mirza Ghulam Murtaza never read prayers in his life, likewise, none of his sons read salaat either. There was no mosque in Qadian. In fact, when MGA’s eldest brother got married, they arranged for 22 dancing girls to be brought to Qadian to entertain their guests. In the quote in the below, we have the proof, from MGA’s eldest son, who knew his grandfather intimately, in fact, his grandfather raised him, he wouldnt let MGA teach him anything. Co-incidentally, MGA never led prayers in his life, nor did he ever deliver a Khutbah Juma.

Scan work

MGA’s father was a crook

“””Once in a dream Mirza Ghulam Murtaza saw the Holy Prophet(saw) coming in state to his house. He ran to receive the Holy Prophet(saw) and thought of offering Nazar, an Eastern  form  of  homage  similar to the oblation of gold, frank incense, and myrrh, offered to Christ by the Wise Men of the East. When, however, he put his hand into his pocket, he found that he had only one rupee and that it was a counterfeit coin. This brought tears in his eyes and then he woke up. This he interpreted to mean that the love of God and His Prophet(saw), mixed with the love of this world, is nothing better than a false coin.”””

Links and Related Essay’s,_Qadian

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2

Prophecy about Muhammadi Begum – the truth!

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


Mirza Ghulam Ahmad and his connection to the Wahabi’s of Saudi Arabia

The British government invented Wahabism in Arabia and got those people to do Jihad vs. the Ottoman empire. In North-India, the British also supported the Ahl-e-Hadith sect of Muslims, who held exactly the same beliefs as the Wahabi’s of Arabia. The Wahabi’s disagreed with the 4 schools of thought in Islam, the Ottoman’s and the Mughal Empire used the Hanafi fiqh. Nevertheless, firstly Sir Syed Ahmad Khan began leaning towards Wahabism, then, in Sialkot, when MGA was there (1864-1868), the ahl-e-hadith aka Wahabi’s were growing. Nevertheless, in the below, we have given a timeline of connections to the Wahabi doctrines.

MGA was educated alongside Syed Muhammad Hussan Batalvi, who was a great friend of MGA until 1889, in-fact, in the late 1870’s MGA was asked to debate the Batalvi, however, he agreed with everything the Batalvi was saying (see Dard). Thus proving that MGA agreed to all the concepts of the Wahabi’s.

The Wahabi’s India, led by the Queen of Bhopal’s husband, Siddiq Hasan Khan. Nawab Siddiq Hassan Khan was one of the founders of the Ahl-e-hadith sect of North India (see Upal). They donated heavily towards the publishing of the Barahin-i-Ahmadiyya.

See Upal (2017), page 125

“””The reaction to Braheen was not uniform even among the Ahl-e-Hadith. Nawab Sidiq
Hasan Khan, for instance, angrily returned copies of Ahmad’s books sent to him with a
note saying that he was afraid that such controversial works will draw the anger of the
British authorities. Responding to Khan in an ishtihar (i.e., poster), Ahmad exhibited
a much more sophisticated and nuanced understanding of the relationship between
the British government and Christian missionaries in India than was common among
Muslim leaders of the time.”””

MGA marries a girl who’s family are active members of the Ahl-e-Hadith sect. MGA’s father-in-law is Mir Nasir Nawab, a Muslim who subscribed to the Ahl-e-Hadith sect. The nikkah was read by Syed Nazeer Hussain (see Dard), he was a founder of the Ahl-e-hadith sect, not an average Muslim. Husain was widely believed to have been among a group of Delhi ulema pressured into signing a jihad fatwa.[16] He was arrested in 1868 by the British on suspicion of being the leader of the Wahhabi insurgents in Delhi and detained for six months but was eventually released without charge after it had emerged that he had not supported the rebels. Because he was seen by the British as the only scholar of the Ahl-i Hadith who could allay the conflict between the movement and followers of the prevailing Hanafi school of thought, which often resulted in civil disturbances that the Government sought to prevent, and because he also knew English which was very rare among Indian Muslim scholars at the time, Husain’s turbulent relations with the British at Delhi had improved.[7] He was granted a letter of recommendation by the government to the British Vice Consul in Jedda when he travelled there in 1883 to perform the Hajj pilgrimage. However, he was already denounced as a Wahhabi by Indian Hanafis to the Ottoman governor of Jedda who had him arrested and imprisoned before he could present the letter. He was later released with the intervention of the British Vice Consul.[3]

Within a couple of years of his release from prison in 1868, Husian, together with Siddiq Hasan Khan of Bhopal and Muhammad Husain Batalvi (c.1840–1920), two influential fellow alumni of the Madrasah-i Rahimiyah, formally founded the politico-religious organisation known as the Jamaat Ahl-i Hadith, the Party of the People of the Hadith.[19] However, their zealous opposition against co-religionists and non-Muslims alike, to the extent of using violence against mosques and shrines, and their strong anti-polytheist, anti-innovation, anti-Shia and anti-Christian message in close resemblance to the followers of Muhammad ibn Abd al-Wahhab (1703–1792), did not stop other Muslim groups from denouncing them as Wahhabis. Neither did the British Government of India cease using this term for them until the Ahl-i Hadith leaders published, in 1885, a book denying any links with Wahhabism and called for the Government to cease employing this term in reference to them.[20]

Husain taught hadith at Delhi for half a century,[21] gaining international renown in this field and attracting students from different parts of India, Afghanistan, Central Asia,[3] the Hijaz and Najd.[22][23] Almost all of the major scholars of the early Ahl-i Hadith movement studied under him.[24] Husain held together a network of scholars who aligned themselves to the teachings of Ahmad Sirhindi and Shah Waliullah Dehlawi, but were more uncompromising in their rejection of what they believed were blameworthy innovations in the faith and the legitimacy given to the four Sunni schools of law.[8] The solicitude of the British also gained Husain favour among modernist Muslims associated with the Aligarh Institute, whose Aligarh Institute Gazette dedicated an obituary praising him when he died in 1902 at the age of ninety-seven.[7]

Among Syed Nazeer Husain’s students were Imdadullah Muhajir Makki,[27] Muhammad Qasim Nanotvi[28] and Rashid Ahmad Gangohi,[29] the founding figures of the Deobandi movement; although prominent Deobandi scholars have issued fatwas against him.[citation needed] Husain is also considered by some scholars to have had an influence on Mirza Ghulam Ahmad,[30] the founder of the Ahmadiyya movement, whose second marriage Husain had performed in 1884,[31] though Ghulam Ahmad never studied under him.[32] Prior to pledging his allegiance to Ghulam Ahmad and becoming his foremost disciple, Hakim Nur-ud-Din had also briefly studied under Husain.[33] Other students of Husain included the Afghan-Indian scholar Abdullah Ghaznavi; the two major Ahl-i Hadith proponents in the Punjab: Muhammad Husain Batalvi and Sana’ullah Amritsari;[34] and the Indian hadith scholar Shams-ul-Haq Azimabadi.The modernist founder of the Aligarh Movement and Muslim UniversitySyed Ahmad Khan, also studied under Husain in the 1850s.[35]

The sons of Ibn Saud
Abdulaziz ibn Abdul Rahman ibn Faisal ibn Turki ibn Abdullah ibn Muhammad Al Saud was made a ruler by the British government. He seems to have sent his son to the Ahmadiyya mosque in 1935 to get training or something.

King Faisal visits an Ahmadiyya mosque
1935: The Crown Prince of Saudi Arabia (far left) on a visit to London’s Fazl mosque (Ahmadiyya Muslim Mosque), the first purpose-built mosque in the capital.

Links and Related Essay’s

#wahabi #ahlehadith #ahmadiyya #ahmadiyyat #ahmadi #ahmadiyyafactcheckblog

Mirza Ghulam Ahmad’s urination problem was bad, 100 times a day!!!

MGA suffered from an extreme amount of ailments his entire life. MGA had toilet attendants his entire life and always locked himself into his toilet at Qadian, in his own house (which was a huge mansion wherein 50 people lived). For all of these ailments, MGA was secretly taking opium. MGA and Noorudin were already making medicines filled with opium, however, they wouldn’t publicaly admit to it. Since, all of MGA’s prayers would have been voided if the public ever found out that MGA was technically high on opium for the majority of his life. Nevertheless, in the below, we have reproduced the reference wherein MGA tells the world that he has a serious urination problem wherein it forced him to piss 100 times a day! Furthermore, this is why MGA never fasted in Ramadhan, since he had tooo many medical problems. This is probably why MGA was forced to wear a dress (Gharara). Tahir Abdur Razzaque talks about it here, at the 3:13 mark.


    • “I remember an incident and which is that I have Diabetes for several years. I urinate 15-20 times daily and sometimes I urinate 100 times per day. Due to sugar in urine, I also get infection in urine and due to excessive urination I become very weak. Once a friend suggested that Opium is beneficial in Diabetes, therefore there is no harm if I use it as medicine. I answered: ‘It is very nice of you to have sympathise with me but if I form a habit of taking Opium than I am afraid that people will joke that THE FIRST MESSIAH WAS AN ALCOHOLIC AND THE SECOND ONE AN OPIUM ADDICT.'”

Naseem Da’awat, Roohani Khazain vol.19 p.434-435, by Mirza Ghulam Ahmad Qadiani.

Links and Related Essay’s


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

“”Seerat Maseeh e Maud”” by Mirza Basheer ud Din Mahmud Ahmad (1925)

We have found yet another rare book in the history of Ahmadiyya. Its “Seerat Maseeh e Maud” by the Khalifa himself, Mirza Basheer ud Din Mahmud Ahmad, it was published in 1925. In the below, we have posted an english translation and the original Urdu. In this book, on every single page, it was written, “Ahmad Akhri Zamana Kaa Rasool”, in english as “Ahmad, The Messenger of the Last Era”. They were essentially asserting that MGA was the last prophet/messenger.

A brief English translation of the Urdu PDF


Printed in February 1925

On the Title Page of the book it says Seerat Masih Maoud

On the first page it states “Ahmad Akhri Zamana Kaa Rasool”

Translation of text in Red box PAGE 1
Ahmad who was the founder of Silsila Ahmadiyya, his full name was Ghulam Ahmad. He
was the dweller of Qadian. Which is a small village (kasba) in the east (of these 3 cities) 11
miles away from Batala, 24 miles from Amritsar, and 57 miles from Lahore. He (aap) was
born in this village (gaoun), in the house of Mirza Ghulam Murtza (father) on a Friday,
years either 1836 or 1837. Your birth was part of a twin (tawaam), yaanee a girl was also
born at the same time who died after a short time.

Translation Top of Page 3
After writing these brief accounts (halaat above) here is the part from Sir lapel Griffin’s
book The Punjab Chiefs, we see it quite appropriate to write the part, which is related to
the family (khandaan) of Hazrat Mirza Sahib.

Translation PAGE 4
Here is necessary/important to point out that, Ghulam Ahmad was the younger son of
Mirza Ghulam Murtza, who became/was the founder of a famous religious sect in Islam.
This man was born in 1837 and had a very good education. In 1891, according to Islamic
doctrine/tradition (bemoujab e Islam) claimed to be Mehdi or Masih (mehdi yaa masih). As
he was learned and mantaqee person (oxford dict MANTAQEE means logic, reasoning
and articulation), in no time he had many followers.

Translation Page 5
(Birth of Hazrat Mirza Sahib and his Childhood)
After writing briefly account of his family/khandan/tribe, we divert our attention towards him
(mirza ghulam ahmad), and as we have already mentioned in the beginning, he was born
in 1836 or 1837. That time was the hight (arooj best of time) of his father’s life.

The Urdu PDF
Seerat Masih Moud by Mirza Bashir Mahmood

Links and Related Essay’s

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2


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

Where did Mirza Ghulam Ahmad go for Juma? Did he ever attend Juma? What about congregational prayers?

MGA was born in 1840. There was no mosque in Qadian at that time, nor was there any Friday Service that MGA’s father organized at Qadian. Thus, factually, MGA never went to any Juma-prayer uptil the time he began working in Sialkot he never attended any congregational prayers either. In MGA’s biographies, nothing is mentioned on this topic. Interestingly, nowadays, Ahmadi’s accuse me (the writer of this blog) of never attending Juma-Salat at the Qadiani place of worship in Northern California. Well, by 2006, I figured out that Ahmadiyya/Qadianiat was a family business, a total fraud. Thus, I refused to pray with them, I only went to the Ahmadi place of worship to play sports. They are bitter about this. This is the main issue. I joined Islam in 2015, and my entire life in Ahmadiyya has been forgiven. MGA came back from Sialkot in 1868. There was still no mosque in Qadian and thus no regular Friday Sermon. MGA’s father built a mosque in 1876 and died a few months right after. This is the famous Masjid Aqsa at Qadian. One more point, MGA never led prayers in his life, nor did he ever deliver a Friday Sermon. Nor did MGA ever have any oral debates, they were all written exchanges. MGA’s arabic tajweed was terrible too, his arabic also came with a Punjabi accent, he also stuttered terribly and never gave a public speech, thus MGA never had any oral debates. MGA also lied about learning Arabic miraculously overnight.

From 1876 to 1883 at Qadian
There were no friday sermons at the mosque in Qadian, there is no record of this anywhere. There is no record of MGA ever attending any imam’s friday sermons, nor did MGA ever pray behind anyone, since he never joined congregational prayers.

1883 to 1889
There were no Friday Sermons conducted anywhere in Qadian, nor were congregational prayers. In fact, MGA traveled to Aligarh and never attended congregational prayers at any mosque near the Aligarh University.

Maulvi Abdul Karim moves to Qadian and begins delivering the Friday Sermon at Masjid Aqsa and he begins leading the 5 daily prayers at Masjid Mubarak.

MGA never went to Juma-Salaat. He only attended the 5 daily prayers at Masjid Mubarak, which was connected to his house.

Links and Related Essay’s,_Qadian

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2


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

“Nizam-e-Nau” by Mirza Basheer ud Din Mahmud Ahmad (1942)

During WW-2, on December 28, 1942, during the 1942 Qadian Jalsa, the Khalifa gave a speech named “Nizam-e-Nau”, which translates into english as “The New System”. A verbatim Urdu report of the original was issued in December, 1943, and again in April, 1944, and in March, 1945. The speech answers the question, ‘How does Ahmadiyyat, the True Islam, propose to deal with the grave problem of socio-economic inequality in the world?’ The first English edition was published in 1946, it was translated by Muhammad Zafrullah Khan, however, his translation of the title is obviously incorrect, he translated it as “The New World Order of Islam”, which is blatantly wrong. He goes on to leave out many of the embarrassing language that the Khalifa uttered, even Nicholas Evans, author of “Far from the Caliph’s Gaze: Being Ahmadi Muslim in the Holy City of Qadian”, says that it was purposely mis-translated. Its Turkish translation was first printed in 1959. It was revised and reprinted in 1968.

All the different editions
First published in Urdu 1943
Reprinted in 1944, 1945
Several Editions published since
First English edition published in 1946
Reprinted in 1961, 1969
First published in England, 2005
Reprinted in England, 2015
Reprinted in India, 2017

Links and Related Essay’s


“Mash-ale Rah” bu Mirza Basheer ud Din Mahmud Ahmad, a summary of how the Khalifa coerced Ahmadi’s to join MKA

This entry is based on  an English translation of the Urdu text available in one of Mirza Mahmud’s books, Mash-ale Rah, pages 207 and 208. Mash-ale Rah is collection of all of Musleh Maud’s speeches. In english as “The torch that guides the way”.

In the entire history of Ahmadiyya, starting from the late 1800s till today, we’ve seen extensive softening of language used, especially when speeches and writings are presented externally in non-Urdu languages (primarily English). Take for example the way that Mirza Ghulam Ahmad firmly labeled anyone who didn’t accept him as a non-Muslim:

“”God Almighty has disclosed to me that whoever has been apprised of my advent and does not accept is me is not a Muslim and is accountable to God “”(source)

We would never hear the current Khalifa say such words, especially not on screen. Similarly, we see an interesting divide in how chanda was institutionalized as compulsory, but is not really much of a concern today to people as a guarantee of their membership (an Ahmadi user on the subreddit has claimed that only 35% of members pay chanda).

The title of the post comes from the writings of Mirza Mahmud describing how the organization of Khudam-ul-Ahmadiyya is compulsory for all male members aged between 15 and 40:

“””If someone doesn’t register their name in Khuddam-ul-Ahmadiyya in this 15 day period, we will sue them. Then whose crime [not registering] is proved, they shall be ostracized for three days. Nobody would be allowed to talk to them in these 3 days. Fathers won’t be allowed. Mothers won’t be allowed. Wives won’t be allowed. Sons won’t be allowed. And nor would any close relative or friend be allowed. During this period it is the duty of mothers, fathers, wives, kids and all other relatives that they throw him out of their home like a dirty rag is thrown out of a home.”””

The families who heard such rhetoric back then are likely dead today. But Mirza Mahmud was seemingly a man of god and at the time forced young Ahmadis into working for the Jamaat, with coercive and manipulative tactics. It is no surprise a book such as this one has not been translated in English and these quotes are not put on banners at Khuddam Ijtimas, instead sticking to the diplomatic nations cannot be reformed without the reformation of the youth.

Today, these forms of control exist but in much subtler ways – while you are not explicitly told that your membership is contingent on helping the Jamaat or paying your chanda, there really aren’t any options for you to simply leave the Jamaat. It’s a brand you’re expected to carry for the rest of your life, because the alternative is for your parents, extended relatives, and friends to ostracize you to the degree which non-Ahmadiyyat has been connotated through internal narratives as the worst possible state to be in.

Links and Related Essay’s

#ahmadiyya #ahmadiyyat #trueislam


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