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“Ahmadiyya, A Study in contemporary Islam on the West African Coast” by Humphrey J. Fisher (1963)

Humphrey J. Fisher was born September 20, 1933, in Dunedin, New Zealand. He recently died in 2018, he had retired in 2001. He attended Deep Springs Junior College, 1950-52; Harvard University, B.A. (magna cum laude), 1955; Oxford University, D.Phil., 1959. Religion: Quaker. CAREER: University of London, School of Oriental and African Studies, London, England, 1952—, began as lecturer, became reader in African history, became emeritus professor of history. His first book on Ahmadiyya was published in 1960. Humphrey was way ahead of his time for the 1960s and 70s in the way he chose to bring up his children. He would work several days a week from our home in Hampton, south-west London, to be there for his four sons. He never missed a concert, sports match or other event. When I started school, he managed his commute so that he could wave as I crossed the railway bridge on my way to school. In 1986 he moved to Newchurch in the Welsh borders. Long an active Quaker, he became ordained in the (Anglican) Church in Wales by training at a Catholic college, and preached at Presbyterian churches. He also continued his academic career, teaching Islam and its history and drawing together teachers and students of different religions. At St Mary’s church, Newchurch, he provided tea-making facilities for walkers on Offa’s Dyke path, drawing thousands of visitors into the church. He also instituted the annual Kilvert pilgrimage, now in its 20th year, linking the four rural churches he served as a non-stipendiary minister.

The book
This book was published by The Nigerian Institute of social and economic research. It was printed from at the Oxford University Press in 1963. Humphrey J. Fisher also wrote “Ahmadiyya in Sierra Leone”, which was published in the “Sierra Leone Bulletin of Religion 2, no. 1, June 1960. He also wrote, “Ahmadiyya in Nigeria” (1961). “Ahmadiyya in the Gambia, French territories and Liberia”, West Africa 46, 1962, pp. 93. “Planting Ahmadiyya in Ghana”, West Africa 2226, 1960, pp. 121.

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) Pages 1-25

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) pages 26-61

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) pages 62-99

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) pages 99-141

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) pages 141-183

Islam, A Study in contemporay Islam on the West African Coast by Humphrey J. Fisher (1963) pages 141 to end

His full list of books on Ahmadiyya

  1. Fisher, Humphrey J., “Planting Ahmadiyya in Ghana”, West Africa 2226, 1960, pp. 121
  2. Fisher, Humphrey J., “The Ahmadiyya movement in Nigeria”, African Affairs 1, 1961, pp. 60-88.
  3. Fisher, Humphrey J., “Ahmadiyya in the Gambia, French territories and Liberia”, West Africa 46, 1962, pp. 93
  4. Fisher, Humphrey J., “Ahmadiyya in Sierra Leone”, West Africa 46, 1962, pp. 73
  5. Fisher, Humphrey J., Ahmadiyyah: A study in contemporary Islam on the West African coast, 1963, London, Oxford University Press, 206 p.
  6. The concept of Evolution in Ahmadiyya Thought, Fisher, Moslem World-1970’s

Other academic books on Ahmadiyya

  1. Akanbi, Hafsa Mosunmola, Ahmadiyya in Lagos, 1968, bachelor thesis, University of Ibadan
  2. Lanfry, Jacques and Michael L. Fitzgerald, “The Ahmadiyya community and its expansion in Africa”, Encounter: Documents for Muslim-Christian understanding 2, 1974
  3. Balogun, Ismail A. B., Islam versus Ahmadiyya in Nigeria, 1977, Lahore, Sh. Muhammad Ashraf, 187 p.
  4. Yacoob, May M., Ahmadiyya: Urban adaption to the Ivory Coast, 1980, Ph.D. dissertation, Boston University, 252 p.
  5. Yacoob, May M., Ahmadiyya and urbanization: Migrant women in Abidjan, 1983, Boston, Boston University, African Studies Center, 16 p.
  6. Yacoob, May M., “Ahmadiyya and urbanization: Easing the integration of rural women in Abidjan”, Asian and African Studies (Annual of the Israel Oriental Society) 20, 1986, pp. 125-140.
  7. Yacoob, May M., “Ahmadiyya and urbanization: Easing the integration of rural women in Abidjan”, Asian and African Studies (Annual of the Israel Oriental Society) 20, 1986, pp. 125-140.
  8. Yacoob, May M., “Ahmadiyya and urbanization: Easing the integration of rural women in Abidjan”, Nehemia Levtzion and Humphrey J. Fisher (ed.), Rural and urban Islam in West Africa, 1987, Boulder, Lynne Rienner, pp. 119-134.
  9. Solaja-Alagago, R. O., Evolution of Anwarul-Islam movement of Nigeria: The Nigerian solution to the Ahmadiyyah problem, 1984, master thesis, University of Ibadan

Ahmadi’s co-operated with him
It’s important to note this. This wasn’t meant to be anti-Ahmadiyya. However, Ahmadi’s are calling it anti these days, since it exposes how Ahmadiyya worked with the British government to exploit african people and their resources. Later on Trimingham quoted it extensively.

This book is quoted by everyone and anyone studying Ahmadiyya in Africa

1—Piety and Power: Muslims and Christians in West Africa By Lamin Sanneh

Links and Related Essay’s

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Atif Mian was accidentally invited to Mecca, Arabia in 2016

Be sure to read our writings on the Atif Mian controversy here.  It seems that the Saudi government was unaware that Atif Mian was an Ahmadi, and invited him to this “International Conference on Islamic Banking and Finance” in Mecca, Saudi Arabia.  Saudi Arabia banned Ahmadi’s in the early 1970’s and encourages other Islamic countries to do the same.  The Saudi embassy in Nigeria flatly refused to give Ahmadi’s visas in 1973.

Atif Mian visited Mecca in 2016

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Ahmadi’s keep trespassing Arabia, Mecca and Medina specifically


Ahmadi’s do not follow the law of the land wherever they live, they only say this as a form of political correctness.  In reality, they only follow whatever their Khalifa tells them.  Nevertheless, the Saudi Arabian government and specifically King Faisal told the Muslim world in the early 1970’s that Ahmadi’s weren’t to be trusted.  Zafrullah Khan and the Mirza family seem to have fell out of favor with King Faisal and the entire Muslim world in this era.  It was most likely a result of OPEC and how the Arab states were trying to fight off Israel and even enacted a crushing oil embargo on the USA for supporting Israel.  Ahmadi’s were finally seen as pro-British, Pro-USA and anti-Muslim world.  Subsequently, Arabia asked Bhutto to declare Ahmadi’s as Non-Muslims and thus prevent them from performing Hajj or even entering Saudi.  Nowaday’s, in Saudi Arabia and the UAE, if anyone is suspected of being an Ahmadi, they are immediately deported.

Why are Ahmadi’s not allowed in Mecca, but the Nation of Islam are?

Iqbal called Ahmadi’s as traitors 70 years ago

The 1974 Declaration of Muslim World League

2nd Islam Summit in Lahore

Ahmadiyya in Saudi Arabia

There are no accurate figures for the number of Ahmadis in Saudi Arabia.[1] However, Ahmadi Muslims are a small community, primarily foreign workers from India and Pakistan and some from other countries. There is an increasing number of Saudi citizens who belong to the movement. Since the Ahmadiyya faith is banned in the country, there are no Ahmadi mosques. Ahmadis generally gather together in private properties for their daily prayers,[10] thereby limiting exposure to the local authorities.

In a 2006–2007 nationwide campaign to track down and deport Ahmadi Muslim foreign workers, the Saudi religious police arrested 56–60[11] Ahmadi Muslims of Indian, Pakistani and Syrian origin from major cities across the country. In late December 2006, several dozen Saudi police raided a private guest house in Jeddah in Western Saudi Arabia, and detained 49 Ahmadi Muslims, including women, children and infants. A fortnight later, in early January 2007, the police arrested 5 Ahmadis from major industrial cities of Jubail and Dammam in the Eastern Province. The police failed to arrest the leader of the movement in Dammam, because he was out of the country at the time. In February of the same year, two more Ahmadi guest workers were arrested from the capital of the country Riyadh, in central Saudi Arabia.[12] The arrests came under the orders of Minister of Interior Prince Nayef, and targeted Ahmadis solely because of their faith.[10] Despite calls from international human rights groups, by April 2007, 58 Ahmadi Muslims were deported to their country of origin.[13]

In May 2012, Saudi authorities arrested two Saudi citizens because of their conversion to the Ahmadiyya movement. Saudi officials encouraged them to abandon their beliefs, and three months later, they were detained. They have not been released since then.[1]

Related Essay’s and Links

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An Ahmadiyya homeopathy clinic in Ghana

It seems that the Ahmadiyya movement is selling fake medicines en-masse in Ghana as well as all over the world.

A quote from Hanson’s book on Ahmadiyya in Africa
“The Ahmadiyya added the provision of health care into its local operations. With funds from the global community, the Ahmadiyya in Ghana has established seven hospitals, all accredited by the Ghanian government. Most are staffed by Ahmadi medical missionaries from South Asia, but a few Ghanaian Muslim physicians have served, and scores more worked as other medical staff. Other initiatives of Ahmadiyya include homeopathic medicine; the movement opened a clinic in Kumasi, the first homeopathic clinic run by the Ahmadiyya anywhere in the world, to produce medicines and to train homeopathic doctors. Herbal medicine also is promoted by Ghanaian Ahmadi Muslims who produce and sell herbal compounds to address a range of illnesses. The combination of biomedical, homeopathic, and herbal approaches to healing is a distinctive medical presence and widens access to a broad range of users, both Ahmadi Muslims and others.”

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

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Professor Joseph Schacht’s comments on Ahmadiyya in Africa

He was the British-German professor of Islamic studies at Columbia University.  He wrote about Ahmadiyya in Ghana.  He specifically reviewed the work by Fisher.  His review was published in the Bulletin of the School of Oriental and African Studies (1964).  We haven’t found his book as of yet, however, we have found quotes from an Ahmadiyya website.

Related Essay’s

Some quotes

“I have, however, some reservations to make… Firstly: Mr Fisher is, of course, aware of the differences which divide the two branches of the Ahmadiyya, the Qadian branch and the Lahore branch, but I do not find a clear distinction made in the book…

“I cannot accept some of Mr Fisher’s statements and assumptions, e.g. his assumption that the first aim of orthodox West African islam should be ‘gradual growth within a pagan setting’, as opposed to the ‘reforming energies’ of the Ahmadiyya (p. X); several of his explicit or implied assertions as to the teaching of orthodox Islam as opposed to the doctrine of the Ahmadiyya (pp. 35 ff); or his apparent lack of understanding of the issue involved in the teaching of the so-called Quranic People (p. 92)…

“I also regret that the spread of Ahmadiyya is not set more against the background of the spread of ‘orthodox’ Islam; it comes as a surprise to read on p. 97, without having been prepared for it in any way, that at a certain, not clearly identified period, the Muslims constituted ‘already nearly half of the Lagos population’ (p. 97)…

“My third reservation concerns the validity of Mr Fisher’s method of collecting information on the spot. It appears from Mr Fisher’s account that the effort of the Ahmadiyya in Sierra Leone has been practically unsuccessful (pp. 121-5) and, we must infer from other passages in his book, rejected by orthodox Muslims; now imam Abd al-Karim Ghazali of Sierra Leone speaks highly of the Ahmadi mission which came to his country in 1945, whereas according to Mr Fisher, ‘it was about 1948 that Ahmadiyyah finally found a noticeable foothold in Freetown… but thus far progress has been very slow’. I merely state this difference. Appendix II (p. 191) is concerned with the Ahmadiyya in East Africa; in these two pages, too, I found a few inaccuracies, and I should have liked to see a reference to Damman’s paper on the Swahili translation of the Quran…”

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

Ahmadi’s wanted to be non-Muslim in 1946-1947, just to give the Gurdaspur district to India during the Radcliff Commission

The Mirza family played a shrill game of politics in terms of the partition of India.  Zafrullah Khan and the Mirza family single handedly split up India per the British Governments request.  The Ahmadi’s were promised compensation and received it promptly when the govt. of Pakistan allowed the Mirza family to buy rabwah and run it as a state within a state, as well as a 99-year lease.  Interestingly enough, outwardly, Mirza Mahmud Ahmad (The Khalifa) was against the creation of Pakistan.  However, he was lying, and most likely just trying to keep the heat off of him, behind the scenes, he knew everything about the partition and was planning for it, in fact, he got a military escort as he fled from Qadian to Lahore during partition. In 1974, Mirza Nasir Ahmad urged Bhutto to declare Ahmadi’s as non-Muslims and he did just that, its all a big conspiracy. The Mirza family always wanted to move out of Pakistan, since its a 3rd world country. Mirza Tahir Ahmad completed the plan in 1984 as he got Ord-XX passed.


Some additional data

Source: Speech in Al Fazal from 13 Nov. 1946:

Consequently Ahmadis were not counted as Muslims when it came to divide India into Muslim Majority Pakistan and India.

This had some significant impact in some areas.

The Gurdaspur District in Punjab, where Qadian, the Ahmadi headquarter is located lost its narrow Muslim Majority and was awarded to India, giving India a considerably strategic advantage of a Quick access to Kashmir, that would prove essential for the Wars against Pakistan for Kashmir.

The entire district of Gurdaspur had a bare majority of 50.2% Muslims.[57] (In the `notional’ award attached to the Indian Independence Act, all of Gurdaspur district was marked as Pakistan with 51.14% Muslim majority.[58] In the 1901 census, the population of Gurdaspur district was 49% Muslim, 40% Hindu, and 10% Sikh.[59]) The Pathankot tehsil was predominantly Hindu while the other three tehsils were Muslim majority.[60] In the event, only Shakargarh was awarded to Pakistan. “

” The major part of Gurdaspur district, i.e. three of the four sub-districts and a small part of the fourth, had been handed over to India giving India practical land access to Kashmir, thus making the Indian intervention in Kashmir possible.[66] It came as a great blow to Pakistan. Jinnah and other leaders of Pakistan, and particularly its officials, criticized the Award as ‘extremely unjust and unfair’.[67] “


The Indian Perspective:

” New Delhi: If it was not for a last minute change of plan by Radcliffe, the entire Gurdaspur would have been a part of Pakistan when the line was drawn on land and on hearts of millions of Punjabis.

Eventually, only the Shakargarh tehsil – which was on the other side of River Ravi, was awarded to the new country.

This despite Muslims – when including Ahmadiyya sect – being in majority in the district in 1947.”


The Pakistani perspective:

Stockholm University Professor Emeritus Ishtiaq Ahmed said :

” He was addressing a seminar on the partition of India and its impact on the Punjab at the Information Technology University. Ahmed said Pakistan’s claim on Gurdaspur was feeble as Ahmadis constituted a prominent part of the population in the area. He said Muslims in the district constituted a minority if members of the Jamaat Ahmadiyya were not counted among their ranks. “

The image above shows the protocol of the National Assembly Hearing which resulted in Ahmadis being declared non-Muslim per constituional amendment in Pakistan. In that hearing that exact fact was brought forward in the presence of the Ahamdiyya Khalifa number 3 and 4, Mirza Nasir Ahmad and Mirza Tahir Ahmad arguing that Ahmadis had caused lasting damage to India’s Muslims and Pakistanis by asking the British Government to be counted as Non-Muslims when it came to India’s Partition and thus ensuring that Pakistan lost out on Gurdaspur District and a large part of Punjab and ultimately by giving India a starteigc advantage in the fight for Kashmir.

Source: Page 367.

So both India and Pakistan Agree that Ahmadis are to blame for Gurdaspur beeing lost to India and resulting a strategic disadvanatage for Pakistan in the fight for Muslim majority Kashmir. Had the Gurdaspur district not been handed to India, Pakistan most likely would have been able to capture all of Kashmir and end the conflict quickly, but instead India was given the possibility to counter Pakistan and allow a decade long and costly war for both sides, which has impacted the develeopment of both countries for the last century and casued misery for the population of both countries..

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Mirza Nasir Ahmad claims that he was not in Rabwah during the train attacks of May 29th, 1974

The Mirza family planned the Rabwah Train attacks perfectly.  Mirza Tahir Ahmad is totally missing from the scene.  They did this as a first step to moving out of Pakistan.  Mirza Nasir Ahmad claims that he was 12 miles away and didn’t even ask any Ahmadi about the attack.  Mirza Tahir Ahmad doesn’t have an alibi in terms of his whereabouts.

Mirza Nasir Ahmad’s explanation as given to the Samdani Commission
“””Mirza Nasir Ahmed, head of the Ahmadiyya Community, told the tribunal holding inquiry into the Rabwah Railway Station Incident during his statement that on May 29, when the incident took place he was not present in Rabwah and had gone to his lands about 12 miles away.  On his return the same day, he received reports of the incident and from the them came to believe that the Jamaat-i-Ahmadiyya had no hand in the incident.

The statement of Mirza Nasir Ahmad and that of Agha Shorish Kashmiri, chief of the Anjuman-i-Tahafuz-i-Khatmi-Nubuwwat, which were recorded in camera by the Tribunal were later, allowed to be published.

Mirza Nasir Ahmad said that the Jamaat-i-Ahmadiya’s involvement in such an incident was impossible.  He said neither Jamaat-i-Ahmadiya, nor any of its sub-organization or some group of persons attached to them could plan such an incident.  He felt that the plan of the incident might have been prepared by the united opposition parties or by a group of opportunist elements of the ruling party.

According to witness (Mirza Nasir Ahmad), the responsibility of the incident lay with the Provincial government and not the federal government.  The witness added that certain persons of Rabwah were also involved in the May 29 incident.  However, they had not done so under the directions from any party of organization.

He admitted that in his congregational address on May 31, he had said that the May 29 incident was pre-planned.  He said, he said so in view of some subsequent happenings specially the disturbances that took place at Lyallpur.

On a question from the Tribunal as to why he did not bother to get information about the incident, the witness (Mirza Nasir Ahmad) said because he did not attach much importance to it as such happenings had become common during the last three years.

According to the witness (mirza nasir Ahmad), the police had made indiscriminate arrests in connection with the Rabwah incident and even some Non-Ahmadi’s had also been arrested.  He said he could not say if some foreign power also was behind the incident.

Asked about his interview to correspondent of the Associated Press of America, the Ahmadiyya Chief said his interview had been somewhat misreported.  He said it was not true that the Pakistan Air Force planes had given a salute at the last annual convention of the Jamaat-i-Ahmadiyya at Rabwah.

Mirza Nasir Ahmed said it was not true that he wanted to purchase a Canadian radio transmitter having a range from 2500 to 3000 miles.

However, he said the Jamaat-i-Ahmadiyya intended to install a broadcasting station in Nigeria and for this purpose the Ahmadi’s all over the world had made contributions.

Agha Shorish Kashmiri, in his statement, said said that on May 29, Mr. Afzal Saeed, Private Secretary to the Prime Minister had contacted him on telephone to give a message from the Prime Minister.  In his message Mr. Bhutto had told the witness (agha shorish) that some foreign powers were out to disintegrate the country.  The Premier expressed the desire that the opposition leaders should help the Government maintain law and order situation so as to foil the evil designs of the enemies—PPI.””””

Newspaper scan, From the Pakistan Times, Aug-1st, 1974

Full newspaper

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Eye-witnesses state that Ahmadis had revolvers during the Rabwah incident, Pakistan Times, June 19th, 1974

We have written about the Rabwah incident at length, see here.  And here.  Read this to get caught up on info.

Our notes from the testimony of eye-witnesses
1—Ahmadis planned this attack.
2—Ahmadis boarded the train and attacked defense-less teenagers with weapons.
3—A few Ahmadis were carrying revolvers.
4—This was a  terrorist attack ordered by the Khalifa

The story from the Pakistan Times   

“””””””Mr. Arbab Alam, Final year student of the Nishter Medical College, Multan and President of the Students Union of his college, who was injured during the disturbances at Rabwah Railway Station on May 29, stated on Thursday that two of the assailants had revolvers with them.

He was recording his evidence before the Tribunal comprising Mr. Justice K.M.A Samdani, inquiring into the Rabwah incident.

The witness stated that in order to force open a door of a smaller compartment where the students of NMC (Nishter Medical College) had taken refuge, one of the men armed had threatened to fire.  At this stage another man entered the compartment and tapped the shoulder of the man holding the revolver and told him that the time to use weapon had not yet come.

He stated some of the people who had launched the attack on NMC students were armed with hockey sticks, chains, small hammers and whips.  One of them was carrying a sword, he added.

Narrating the incident, Mr. Arbab Alam stated that as soon as the trained stopped, they started hitting the students who were sitting on seats on the platform side of windows with their respective weapons.  They hit the windows of the compartment with small hammers, the witness added.  

“I told the students not to get perturbed and directed them to draw the shutters and close the doors of the compartment.  But they could not go close to the windows because of the attack.  However, they managed to draw the shutters with much difficulty.  But one of the windows got stuck and could not be closed.  Meanwhile the crowd started pelting stones through the half-closed window, the Mob also tried to use lathis (a large bamboo stick) and small hammers through the window.  The students however managed to check the attack by obstructing the half-closed window with holdalls”

In the meantime, Mr. Arbab Alam stated the mob broke open one of the doors and entered the bogie upon which the witness directed other students to move to the rear towards the small compartment of the bogie and close it from the inside.  Hardly the students had moved to the rear, a group of 15 to 20 persons entered the compartment and two of them began throwing out students’ luggage on the platform and yard side as well.  

The witness who was in the middle of the compartment enquired of the intruders if someone among the students had misbehaved with them and “I assured them that if anyone had, I would call for his explanation” he stated.  

“”Meanwhile, two or three of them began pulling a sick student who was lying on an upper berth.  As the sick student resisted they could not pull him down from the berth.  Having failed to do so, they attacked him with small hammers.  He, however, fell off and later managed to run away to the rear compartment.  Later when they addressed me, enquiring as to who was the group in-charge of the students, I told them that it was I.  Meanwhile one of them hit me with a tea-mug, which they had picked up from our compartment.  As my head reeled with the blow, obliging me to seek support against a side-window, someone hit me from behind with something I became semi-unconscious and fell down.  However, shortly afterwards, I regained my senses.  But I continued to lie on the aisle and I could hear the noise.”””

As Mr. Arbab lay there, he noticed that intruders were trying to push the smaller compartment of the bogie.

In the meantime, he stated, Mr. Amin, another student of his college and who happened to be Nazim of Islami Jamiat-i-Tulaba, entered his compartment.  “I saw him bleeding from his head, and his clothes were stained with blood” he stated.  The witness told Mr. Amin that as he was unable top move he should lie on a lower berth.  Some time later some railway men visited them in the compartment and assured them that the assailants had gone, he deposed.

The witness stated that he had heard slogans of “Mirzaiiat-zindabad”, Mohammadiyat murdabad”. “Mirza Ghulam Ahmad ki jai” and “Nishtat ke Musle hai hai”.  In addition to hearing the slogans, while lying on the aisle of the compartment, he overheard people talking that the bogie should be disconnected from the train.  Some said that it should be set on fire, while some others suggested that they should take us  (NMC students) away and wait for some one to come and take them.

Earlier, the witness stated six men boarded the students’ bogie at Sarghoda.  When the NMC students objected to their presence in their bogie, they got off the train at the next station –Shaheenabad.  It were these 6 men, he said, whom he saw calling the crowd at the Rabwah railway station with the help of their hands while standing in the doorway of the last bogies of the train.

Following the attack, Mr. Arbab stated, 13 NMC students including himself were admitted to Nishtar Hospital, Multan.  “I was discharged from the hospital on June 11th, he stated.  

Earlier, he added, the injured students had objected to the rendering of first aid to them at Lyallpur railway station by Mr. Abdul Wali, stated to be a Mirzai.  

Mr. Ejaz Hussain Batalvi, counsel for the Ahmadiyya community, asked Mr. Arbab Alam a number of questions pertaining to internal politics of Nishtar Medical College to contend that students of the institution were divided into 2 hostile groups and this hostility had some bearing on the Rabwah incident.  

Cross-examined, the witness stated that he had not stepped out of his compartment at Rabwah on May 29, in reply to another question, he stated: “I do not know whether or not the luggage of students was thrown out of the train and was later collected, nor did I enquire about it from students.”  

Narrating the incident that occurred on May 22 while the NMC students were travelling in the Peshawar-bound Chenab Express, indicated that the incident was a sequel to the exception taken by students to the distribution of the daily Al-Fazl among them and preaching by an Ahmadi at the Rabwah railway station.

The incident had resulted in the raising of slogans by the students which were “Narraa-i-Takbir” “allah-o-akbar” “Islam-zindabad” “Khatme Nabuwwat zindabad” “Mirzaiyat murdabad”and “Mirzai thah”, he stated.  

Earlier, Mr. Bashir Ahmad of Sarghoda who was travelling on the Chenab Express on May 29 from Sarghoda on his way to Quetta, stated that a boy in his compartment had pulled the chain when the train steamed into the Rabwah station.  As soon as the train stopped, he said, a group of 15-16 young men entered his compartment.  They caught hold of one of the students there and began belaboring him.  After beating one, they pounced upon another but did not beat him severely.  The student who the intruders had earlier beaten up later took refuge under one of the seats of the compartment to save his life from the subsequent assaults, he said.  The attacked student has also sought his protection, he added.  

Later, he said a group of 10 persons entered the compartment, looking for students, but when we told them the men there was none, they left, he said.  The intruders, he said were armed with sticks, one of them was carrying a whip and the rest of them were empty handed, the witness stated that he had seen various groups of persons entering different compartments.  However, I cannot say what they did in the compartments, he added.  

Cross-examined by Mr. Ejaz Hussain Batalvi, the witness stated “we had not intervened to rescue the students because we were afraid that we might be beaten up.”  In reply to a question, he said while beating up those boys, the assailants were saying, “Come along we will give you the hooris”

Ch. Rafique Ahmad Bajwa, one of the counsel appearing in the inquiry, prayed the tribunal to summon confidential reports submitted by the Deputy Commissioner, Jhang, to the Home secretary from December 1873 to May 1974.

As the inquiry was in progress, a man from Jhang, stated to be a lawyer, appeared before the tribunal and sought permission to file documents pertaining to land bought by the Ahmadia community in Rabwah.  He submitted the Ahmadis had bought the land for Rs. 250 per square.  He indicated that Ahmadis had been violating the agreement under which the land was transferred to them.


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The Ahmadi Khalifa, Mirza Basheer-uddin Mahmud Ahmad was against the creation of Pakistan!!

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 1944, the Khalifa told Ahmadi’s that if Pakistan was created, it would disprove a major ilham of MGA. 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. 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. All of these quotes were brought up in 1954, during the the famous Munir-Kiyani tribunal (which was a farce), the Khalifa immediately rejected Al-Fazl as an Ahmadi newpaper in defense. By 1948, he was given a private city (rabwah), Ahmadi’s were allowed into the Pakistan military at a disproportionate rate, Ahmadi’s were heavily favored, being an Ahmadi from 1947 to 1999 was advantageous in getting government jobs. Bashir Ahmad in his famous book about Ahmadiyya quotes additional sources. It is a fact however, that Ahmadi’s were the most trusted group of people from British-India by the colonist and thus were given many perks.

Reported by Molvi Muhammad Yaqub: 

Some one asked about creation of Pakistan from Huzur (Mirza Bashiruddin Mahmoud). Huzur said personally he is not in favour of creation of Pakistan, because He believes that god had sent hazrat Masih e Maud to Hindustan so that whole Hindustan may come under his flag and work for the progress of Ahmadiyya. Hazrat Masih e Maud received an Ilham “ARIYON KA BADSHAH” (king of Aryas) (Tazkirah page 484). Now if we separate Muslims from Aryas (hindu’s), how can this Ilham be fulfilled? So it is necessary that all nationalities of Hindustan should remain united. If India was to divide into pieces then hazrat Masih e Maoud would only be called as the king of Pakistan instead of the king of Arya’s. Muslim, despite their all efforts can not achieve a physical Pakistan as they want. But Allah would give them a Hindustan where they would be in majority. We are working hard for it. At the same time we do not oppose Pakistan in order to put hindu’s under pressure.

Scan from Jun 8th, 1944

Mirza Bashiruddin Mahmood says there is no need to partition India. Alfazl dated 12 April,1947.

A brief summary
Zafrullah Khan tells us that his Khalifa supported Akhand Hindustan, which was a stand for an undivided India. The British were pursuing a policy of divide and conquer, this is why they wanted to divide up India. Zafrullah Khan was a pawn that was used by the British to split up India, in fact, he secretly wrote the Lahore-Resolution as early as 1940. It seems that even though the Ahmadi-Khalifa was outwardly against the creation of Pakistan, he had a backup plan if it was in fact created.

The scans

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