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"Mirza Bashir Ahmad"

Bashir Ahmad Misri, Murdered Multani were Correct about Mirza Mahmud in 1937 – Viceroy Papers

Please accept my apologies for the long title. The events of 1937 in Qadian went all the way to the Governor of the Punjab and the Governor-General (Viceroy) of India. Recently released documents by the Indian government show that:

  • Abdur Rahman Masri and Fakhruddin Multani did accuse Mirza Mahmud of moral turpitude of a sexual nature
  • Mirza Mahmud had no response but to incite violence against them up to the point that the Deputy Commissioner Gurdaspur was thinking about charging him.
  • Incitement led directly to the murder of Fakhruddin Multani
  • Deputy Commissioner Gurdaspur had to threaten Mirza Mahmud in order to get his tone down and renounce violence
  • Masri and Multani were guarded by police and authorities advised them to leave Qadian for their own safety
  • Section 144 (unlawful assembly) was imposed in Qadian for many days and mass prosecution under section 107 (incitement, same charge that was brought against Mirza Ghulam Ahmad) was contemplated

See this page from the original.  Other pages and complete description is at Fakhruddin Multani’s page, and Masri’s account.

Bashir Ahmad Misri’s Mubahila with Mirza Tahir Ahmad

Taken from:

1st January 1989
Al Hafiz B.A. Masri
7 Hurst Road East Molesey Surrey KT8 9AQ England
To Mr. Tahir Ahmad Mirza Amir Jamaat Ahmadiyya 16-18 Gressenhall Road London SW18 5QL England

1.Your secretary Mr. Rashid Ahmad Chaudhry, has sent me a letter (undated) by Recorded Delivery daring me on your behalf to accept your challenge of Mubahilla which you gave to the opponents of Qadianism on the 10th June 1988. This letter, along with a copy your challenge reached me on the 5th of August 1988.

2. It gives me great pleasure to accept your challenge and to avail myself of this opportunity to expose the pious fraud of Qadianism once and for all.

3. Mubahilla is a sort of ordeal by prayer in which two parties beseach Allah to establish the truth or falsity of matter under dispute. Since Mubahilla is a grave matter of utmost solemnity, it is expedient that we should settle its articles and convenants directly between the two of us instead of negotiating through our secretaries to avoid any possibility of ambiguity or incertitude in the final result of it.

4. On page 4 of your challenge you have conceded that those who accept your challenge are free to single out any one clause out of the articles you have listed. I therefore choose to accept the articles which you have written on page 2 in these words: “The second aspect of this Mubahilla concerns the utterly false accusations and the mischieveous propaganda against the Ahmadiyya community.”

5. Since my accusations are about matters of moral turpitude and sexual promiscuity of a nature which is not generally thought fit to be mentioned to ears polite, it needs to be explained as to why I feel justified and morally obliged in making these immodest accusations as issue for this ‘Mubahila’.

6. Normally no individual has a right to sit in judgement on another individual. However when a person assume a position of trust and moral responsibility he becomes personalized as an institution and forfeits his prerogative as an individual. In any civilized society, Doctors of Medicine, School Teachers, Office Bearers of Destitute Homes and Orphanges, the functionaries of all such institutions become open to moral and ethical censorship, in addition to Statutory Law. One of the reasons why religious charlatans and impostors remain unconstrained from the exploition of simple and gullible people is that the Governments of Secular States do not feel inclined to interfere in matters spiritual. It is left to society at large to regulate the affairs of their respective religious institutions and establishments.

7. My second justification is that your Qadiani clique started violating the civilized norms of sexual ethics not as individuals but as an institution in the name of Islam. Stop calling yourselves as Muslims, give yourselves any appellation as a new religion and Muslims will gladly leave you alone.

8. My accusations are not against the generality of the Qadiani community. There are many among them who believe in the Qadiani doctrines honestly and sincerely, albeit mistakenly. We do not start kicking against the people of other faiths on the grounds of doctrinal differences. It is only when their lifestyle becomes a menace to the ethical fabric of a society that people put their foot down. If there are degenerates in this world who are willing to sacrifice the honour and chastity of their womenfolk and young boys out of devotion to the religious thugs, good luck to them. However the moot point of contention arises when unsuspecting and innocent victims fall prey to such deceits. In that situation you feel justified in shouting from the roof-tops: Snake in the grass!

9. It is with this sence of moral responsibility and genuine solicitude that I accept your challenge of Mubahilla to establish whether the following accusations are true or false. MY CLAIM THAT THEY ARE TRUE IS BASED ON MY PERSONAL KNOLEDGE GAINED DURING MY LIFE IN QADIAN WHERE I WAS BORN AND BROUGHT UP UNTIL 1937, WHEN I DENOUNCED QADIANISM. THE OATH OF MUBAHILA

10. You shall declare on oath, in the words laid down below, that the under-mentioned statements made by me are false to the best of your knowledge; and I shall declare oath in the same words that they are true to the best of my knowledge:

11. “I Mirza Tahir Ahmad (Son of Mirza Basheer-ud-Din Mahmoud Ahmad s/o Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Movement), the present Amir of the Qadiani section of the Ahmadiyya Jamaat, declare it on oath in the name of Allah that to the best of my knowledge, the under-mentioned statements made by Al-Hafiz B-A Masri, s/o Sheikh Abdul Rahman Masri, are false and that I have no knowledge to the effect that they are true. I pray and beseech Allah that in case I am perjuring myself by willingly uttering this false evidence while on oath, I may be cursed by Allah and die within one year from the date of uttering and signing of this oath in the presence of six witnesses, three of whom shall be selected by me and three shall be selected by the said Al-Hafiz Basheer Ahmad Masri.”
Signed by: six witnesses Signed by Mirza Tahir Ahmad .

12.”I, Al-Hafiz Basheer Ahmad Masri (s/o Sheikh Abdul Rahman Masri), declare it on oath the name of Allah that, to the best of my knowledge, the under-mentioned statements made by me are true. I further declare it on oath in the name of Allah that Mirza Tahir Ahmad, the present Amir of the Qadiani section of the Ahmiadiyya Jamaat knows that they are true. I pray and beseech Allah that in case I am perjuring myself by wilfully uttering this false evidence while on oath, I may be cursed by Allah and die within one year from the date of uttering and signing of this oath in the presence of six witnesses three of whom shall be selected by the said Mirza Tahir Ahmad.”
Signed by: Six Witnesses Signed by Al-Hafiz Basheer Ahmad Masri. THE ADJURATIONS OF MUBAHILA

13. I, Al-Hafiz Basheer Ahmad Masri, give this evidence on oath in the name of Allah that: Your father, Mirza Basheer ud-din Mahmoud Ahmad (the eldest of the three sons of Mirza Ghulam Ahmad who was the Founder of the Ahmadiyya Movement, the Second Khalifa of the Qadiani section of the Ahmadiyya Jama’at) was a debaucher, fornicator, adulterer and incestuous i.e. guilty of habitual sexual intercourse even with women of near kin who are declared by not only the Islamic Shari’ah but also by all scriptural religions as inviolable (Haram). Your paternal uncle, Mirza Basheer Ahmad ( the second of the three sons of Mirza Ghulam Ahmad) was a homosexual with a great sexual propensity for young boys. Your paternal uncle, Mirza Shareef Ahmad (the third of the three sons of Mirza Ghulam Ahmad) was a homosexual with a great propensity for your boys. Your elder brother, Mirza Nasir (s/o Mirza Basheer- ud-Din Mahamoud Ahmad, grandson of Mirza Ghulam Ahmad and the third Khalifa) was a fornicator and homosexual. Your maternal grand-uncle, Mir Muhammad Ishaque (brother of Mirza Ghulam Ahmad’s wife) held an oligarchial and celebrated position in the Qadiani community and was honoured with the title of Muhaddith, i.e. authority on Hadith (Sunnah and Tradition). He was a homosexual. As the man-in-charge of the orphanage in Qadian, the young orphan boys were helplessly at the mercy of his perversions.

14. I could go on listing many more names of people who held very high positions in the Qadiani Establishment, using their prestige and power to gratify their sensuous and perverted desires free of moral censure. However the real reason for writing these sordid details, even though it is an obscene subject, is to refute your assertion that the accusations are utterly false” and a “mischievous propaganda” against the “Ahmadies” while you know fully well that they are true.

15. As it is, I have confined the list of people in the above accusation to the Mirza family only in order not to confiuse the issue and thus to leave any loop-hole in it for to wriggle out of this Mubahila. Even within the Mirza family, I have left out many names of the second and the third generations for the same reason. The main reason for not including women of this family in this list is out of comassion. Although some of them have played a very active and willing role in this abomination and fraud, I consider them by and large as being the victims rather than the cluprits. Most of them had no choice and deserve pity.

16. The circumscription of the period of Mubahila to one year is meant to achieve definitive verdict of Allah. Leaving it open to generalities and to an unspecified period as you have done in your challenge, would leave the outcome of the Mubahila inconclusive. However, I am open to suggestions by you for any alteration in the span of time.

17. In case you try to seek shelter under the plea that you cannot vouch under oath for the good or bad moral conduct of those who are dead, I would point out that you have already agreed in principle to do so, on page 8 of your challenge in these words: “Since the Founder of the Ahmadiyya Movement is no longer in this world and it is neccessary that there should be a party to represent him, I and the Ahmadiyya community declare it with all our hearts and without any scruples that we accept this challenge of Mubahilla on his dehalf.”

18. If you are prepared to accept the challenge of Mubahilla on behalf of your dead grandfather, there is no earthly reason why you should not be able to accept a similar Mubahilla on behalf of your dead father, dead uncles and dead brother.

19. Apart from this the moot point at issue on which I am accepting your challenge of Mubahilla is not that you should represent your ancestors mentioned in paragraph 13. Your are being put on oath to vouch for yourself whether or not it is within your knowledge that your ancestors named in that paragraph were morally depraved and sexual debauchees. The reson why it has become necessary to drag these obscenities into the open is to prove that you as the head of a so-called religious denomination, know all these facts to be true and yet you are hypocritically misleading your followers and others and perpetuating the fraud of Qadianism in the name of Islam.

20. I hope you will appreciate that, by accepting your challenge of Mubahillah. I am giving you a unique chance of proving once and for all that my accusations are false. What you have to do is simply to declare on oath, in the words prescribed above in paragraph 11, that you have no knowledge that my above-stated accusations in paragraph 13 are true. I assertively insist that you know without a shadow of doubt that my accusations are true, so much so that on my part I am prepared unhesitatingly to stake not only my cerdibility but my life as well on it. More than that I am prepared to lay myself open to the eternal curse of Allah on myself, in case I am wrong or uttering a falsehood.

21. Mr Tahir Ahmad! Let us take our case to the Court of Allah, the Supreme Judge of the Universe and leave it to him to adjudge between us.
Signed: B.A. Masri. Al-Hafiz Basheer Ahmad Masri.
P.S. Since there are millions of Muslims who do not know Urdu,I would request you to do all your correspondence on this subject in English, which can be translated later into Urde, Arabic and other languages.
B.A. Masri.
BY REGISTERED POST To Mr. Tahir Ahmad Mirza Amir Jama’at Ahmadiyya 16-18 Gressenhall Road London SW18 5QL England.

A REMINDER It is noted that you have neglected to respond to my letter, accepting your challenge of Mubahilla. This was mailed to you by registered post on the 18th August 1988, and two months later there is still no reply from you. In case I do not receive a reply from you within two weeks, I shall have to make it known to the Muslim world that your challenge of Mubahilah was nothing more than a cheap con game and a confidence trick at which you people have become quite adept.
I would like to make this point clear that, until the oath of Mubahila has been pronounced and Allah’s Judgement has been invoked solemnly by both the parties, the Mubahilah does not become operative. I have to request you, in your own interest, not to try to have me killed, as your predecessors used to do when cornered in similar circumstances. Otherwise the consequences for you and your minions would be extremely disastrous.
The whole Muslim world has come to know what kind of people you are. They are getting fed up with your Qadiani fraud in the name of Islam and are not prepared to put up with it any longer. I am still hoping against hope that you would tell me when and how you would like both of us take the oath of Mubahila.

Signed: Al Hafiz Basheer Ahmad Masri.


Who is Dr. Mirza Munawar Ahmad?

Mirza Munawar Ahmad (1918–1990) was the 3rd eldest child of Mirza Basheer-uddin Mahmud Ahmad.  He was the first grandchild of MGA to become a qualified doctor.  Bashir Ahmad Orchard, the first ever Irish-Ahmadi-imam seems to have written his life story in the Review of Religions of December–1990 (see pages 39-40).  He married his first cousin, Mahmooda Begum, daughter of Nawab Muhammad Ali in 1940.

The copy and paste job
“”””The Ahmadiyya Movement in Islam mourns the death of one of its illustrious sons, Dr Munawwar Ahmad, who passed away in Rabwah, Pakistan on the 19th September, 1990, at the age of seventy-two. He was the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement. He was also the third son of Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, second successor of the Promised messiah, and his spouse Umme Nasir.

Dr Munawwar Ahmad was born in Qadian, India, on the 1st of February, 1918.  In 1940 he married Mahmooda Begum, daughter of Nawab Muhammad Ali. He studied medicine at the King Edward Medical College, Lahore and had the distinction of being the first doctor in the family of the Promised Messiah. After graduation he was medical demonstrator at Glansay Medical College, Amritsar, and from 1945-1947 he worked at the Nur Hospital, Qadian. Later, after the partition of the Indian sub-continent, he played a large part in building the Fazl-e-Omer Hospital in Rabwah, Pakistan, and was its chief medical officer from 1955-1983.  Now the post is held by his son, Dr. Mubashar Ahmad.

Dr Munawwar Ahmad was particularly concerned for the medical care of the poor and he organised a system for providing them with free treatment and medicine at the hospital. He always prayed for his patients and considered that trusting in medicine alone was tantamount to the setting up of an equal with God. He was the personal physician to both the second and third successors of the Promised Messiah, Hazrat Mirza Bashir-ud-Din Mahmood Ahmad and Hazrat Mirza Nasir Ahmad respectively.  In 1955 He accompanied Hazrat Mirza Bashir-ud-Din Mahmood Ahmad to Europe where he went for treatment following a dastardly attack on his life when he received a deep and dangerous stab wound in the neck.

As I have mentioned he was a very prayerful person and was regular in attending congregational prayers in the mosque. He did not allow climatic and weather conditions to prevent him from going to the mosque. He would offer long prayers with full and earnest attention. He was also very loyal, respectful and obedient to the Khalifa of the time.

In addition to his medical duties which required much of his time and attention, he was also engaged in other activities of the Community. He was the Vice-President of the Central Khuddamul Ahmadiyya Association which attended to the spiritual and all round training of the male members of the Community between the ages of fifteen and forty. He held this office from 1950-1956. Later he became the Vice-President of the Central Ansarullah Association which attends to similar needs for male members over the age of forty. He also served on various other committees.

I first had the pleasure of meeting him in one of the narrow thoroughfares of Qadian during one of my early visits to that holy place either in 1945 or 1946. At that time I was unaware who he was nor do I remember what words may have passed between us. What I do remember, however, was the bright and smiling countenance with which he greeted me and which was always a permanent feature in his appearance.  The last time I met him was at his home in Rabwah, Pakistan, when my wife and I paid him a surprise visit during our short ten day stay there in 1989. He welcomed us in a most gracious, cheerful and amiable manner. He was suffering from several ailments which he nobly concealed under cover of his pleasant and happy demeanour.

Dr Munawwar Ahmad has progeny of four sons and one daughter, Amatul Hayee, who is married to Dr Hamidullah Khan of Batley, Yorkshire, U.K. In addition he has been blessed with fourteen grand children. May God bless and elevate his soul in paradise. Amin. “”””

In 1961, he diagnosed his father and had attended to him once he was stabbed
In 1954, the Khalifa was stabbed, his son attended to him and later on told the world:

“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”

Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).

Links and related Essays

Some important facts to know about the official 5-volume Commentary of the Quran by Ahmadiyya INC


In 1988, the Ahmadiyya Movement, per the order of Mirza Tahir Ahmad, published the official 5-volume complete commentary on the Quran.  However, in the publishers note, it is written that this 5 volume commentary is a translation of Mirza Basheer-uddin Mahmud Ahmad’s Urdu language (incomplete) Tafsirs of the Quran.  However, if you check those Urdu-only Tafsir’s, you will notice that the Khalifa seems to have skipped Chapters 3–9 and 30–77 of the Quran, which are the most controversial in terms of Ahmadiyya.  You don’t have to check the urdu-only Tafsir’s to understand this point, it is written as such in the publishers note of the english 5-volume commentary.  In fact, he seems to have skipped half of the Quran!  It is important to note that Malik Ghulam Farid was dead by 1988 when this 5-volume commentary was published.  The question remains, where did Malik Ghulam Farid get his data for the remaining chapters?

A 3-man committee started this work in 1947
Maulvi Sher Ali, Mirza Bashir Ahmad and Malik Ghulam Farif started this work.  However, Sher Ali died in 1947, his daughter was even kicked out of Ahmadiyya by 1955-56, since she was married to a son of Noorudin.

Who is Malik Ghulam Farid and where did he get notes for Chapters 3-9 and 30-77?
Malik Ghulam Farid (1897–1977), was a notable Ahmadiyya scholar. He was deputed the task of preparing the 5 Volume The English Commentary of the Holy Quran,[1] in 1942, by Mirza Mahmood Ahmad, the second Khalifa.[2] He published the said Commentary in 1962. Later, in 1969, Malik published the Abridged Edition.[3] Malik Ghulam Farid also produced a Dictionary of the Holy Quran, but it could not be published in his lifetime. He died in 1977.[4]

In 1926, Malik Ghulam Farid appears in the ROR
He wrote an article in the ROR this year.  He was even the editor later on in the 1930’s.

Links and related Essays

  1.  The 5 Volume English Commentary of Quran
  2. Jump up^ ‘Introduction’ ; Dictionary of the Holy Quran by Malik Ghulam Farid (2006)[1]
  3. Jump up^ The Abridged Edition
  4. Jump up^ Dictionary of the Holy Quran by Malik Ghulam Farid (2006)


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

The Furqan Force from the “Ahmadiyya, British-Jewish Connections” (1994) by Bashir Ahmad

This is a copy and paste job from this book, pages 290–292.


The Data

In June, 1948 Mirza Mahmud set up Furqan Battalion to axe his grind in Kashmir affairs. In a special session of Majlis-i-Shoora, he announced that he had been persuaded by some military officers to send at least a platoon on Jammu front to take part in Kashmir war. Under the command of Mirza Mubarak Ahmad, a platoon of 45 Ahmadis, after receiving instructions from M.M.Ahmad, then Deputy Commissioner Sialkot, moved to MirajKay to fight on the Jammu front. The Government of Pakistan, claims an Ahmadi weekly paper Lahore, itself requested Mirza Mahmud to send a Battalion on Kashmir front. An Organizing Committee under Mirza Nasir Ahmad (Fatehuddin) was set up which recruited Ahmadi volunteers and by June 1948 the Furqan Battalion, under the command of Col. (Retd.) Sardar Muhammad Hayat Qasarani was formed which stationed at Sarai Alamgir near Jhelum. After Qaisarani, Mirza Mubarak Ahmad became its commander. The Furqan camp was named Zubir and the commanding officer was called ‘Alam Kabab’, (a name revealed to Mirza Ghulam Ahmad for the future Muslih Maud, Mirza Mahmud claimed that ‘office’ in 1944). Besides Col. Qaisarani, Maj. Waqi-uz-Zaman (Second in Command), Major Hameed Ahmad Kaleem, Major Abdul Hamid, Major Abdullah Mahar and Cap. Naimatullah Sharif occupied important positions in the Battalion.

The Battalion advanced from Baghsar front to the Valley of Saadabad on 10 July 1948 and occupied a portion of it about miles wide and 5 miles long when the cease-fire took place. Nine Ahmadis were killed during Kashmir war.74 As the war was going on, Mirza Mahmud summoned some influential Ahmadis to Lahore to start a movement inside the Valley. Khalifa Abdul Manan, the son of Khalifa and an engineer by profession, was called to Lahore and advised to contact some one in the Valley to help in the execution of the Ahmadi plan. He states:

He (Mirza) then said: ‘I want reliable person from the Valley who should be available for operation on the fighting line to’… ‘I (Mannan) at once said: yes, Your Holiness! I have one in mind, but he is presently in Srinagar “Can he come”? He inquired and I said ‘yes’, “but I have no means to communicate with him.” ‘You write him and give me the letter.’ I wrote, the message reached him in Srinagar, he left in disguise immediately. He was under orders of arrest from the Emergency Administration. He reached Lahore within a few days, presented himself at Rattan Bagh and started the assigned work and continued to work for years and year.” 75

Furqan Force concentrated its activities mostly in the Saadabad Valley Sector. It was a spy rather than a fighting force. The leaders of the Muslim Conference expressed their apprehensions on the Ahmadi involvement in Kashmir affairs. Sardar Aftab Ahmad, General Secretary, Muslim Conference, condemned the Ahmadi role in Kashmir war and held them responsible for spying and playing an Imperialist inspired game.76

Mirza Mahmud, in his address dated 27 December 1950 states:

‘Sardar Aftab Ahmad, General Secretary Muslim Conference Kashmir, has alleged that Ahmadis had sent the Furqan Force to fight in Kashmir as a part of a conspiracy. They leaked secret reports to the Indian Army. On the basis of their reports the enemy war planes bombarded Pakistan’s strategic positions. All the leading newspapers of the Punjab carried his statement. We made a complaint to the Government stating ‘Why did Government allow us to remain in Kashmir for two years’? The Government asked Sardar Aftab to retract and the Ministry of Kashmir prepared a draft statement and sent it to Karachi to contradict his earlier statement. But Sardar Aftab’s statement appeared in distorted form only in least circulated daily Tamir, Rawalpindi. After sometimes in November 1950 Sardar Aftab repeated the same allegations on the arrival of Sir Owen Dixon mission in Pakistan as mediator on Kashmir question although the volunteer forces had been withdrawn from Kashmir by that time.’77

The Furqan Battalion was disbanded on 17 June 1950. Brig K.M.Sheikh of Pak Army read out the message of Gen Gracey, C-in-C of the Battalion to the Furqan Force in a ceremony held for that special purpose:

Gracey paid a glowing tribute to Furqan Battalion in his message dated 17 June 1950. The text of the message to the Battalion from the notorious General Sir Douglas Gracey, K.C.I.C.B.E., M.C., Commander in Chief (Furqan Battalion) is given below:

“Your offer to provide a volunteer force in the fight for liberation of Kashmir in June, 1948 was gratefully accepted, and the Furqan Bn came into being. After a short period of training during the summer of 1948, you were soon ready to take your place in the field. In September 1948 you were placed under Commander MALF. Your Bn was composed entirely of volunteers who came from all walks of life, young peasants, students, teachers, men in business, they were all imbued with the spirit of service for Pakistan; you accepted no renumeration, and no publicity for the self sacrifice for which you all volunteered. Yours was a noble cause.You impressed us all with your keenness to learn, and the enthusiasm you brought with you. You and your officers soon got over many difficulties that face a young unit.In Kashmir you were allotted an important sector, and very soon you justified the reliance placed on you and you nobly acquitted yourself in battle against heavy enemy ground and air attacks, with not losing a single inch of ground.

Your conduct both individual and collective and your discipline have been of a very high order.

As your mission is over and your Bn is under orders to disband. I wish to thank every one of you for the services you have rendered to your country. Khuda Hafiz.” 78

 74 Weekly Lahore, Lahore 31 March, 1975 Also Tarikh-i-Ahmadiyyat, Vol VI, P.267]

75 Khalifa Abdul Mannan, Kashmir Story, Lahore 1970 P. 120
76 Shamsul-ulema Mufti Atique Ullah Shah Mufti-I-Azam Poonch, Azad Kashmir Mein Kay Hath Kanday, Supplement the Sadiq Azad Kashmir, 5 January, 1951 P.16
77 Mirza Mahmud Ahmad’s Address dated 27 December, 1950 Publicity Department, Rabwah
78 Tarikh-i-Ahmadiyyat, Vol. VI, P.675

Mirza Ghulam Ahmad married off his daughter when she was 11-12 years old

Mirza Ghulam Ahmad had 2 daughters that made it to adulthood and procreated further.  They are Mubarika Begum (born 1896, died on May 23rd, 1977) and Amtul Hafiz (born 25th January 1904, died ).  MGA was known to marry off his children before reaching the age of 12.  To our memory, none of MGA’s children made it past that age.  MGA was already receiving fake revelations to the effect that he should marry off his eldest daughter (Mubarika) to Nawab Muhammad Ali Khan, who was a rich aristocrat from the Malerkotla state.  Mubarika was only 12-13 when she married a man of 40 years.  Muhammad Ali Khan lived exclusively within MGA’s home every time he came to Qadian.  He built a separate house in Qadian after his marriage however.

MGA’s family married off his other daugther at age 11
MGA had already died in 1908.  His wife and other people must have arranged for the marriage of Amtul Hafiz (also spelled Amatul Hafeez) (the other daughter of MGA) to the other son of Nawab Muhammad Ali Khan (his son from a previous marriage), his name was Nawab Abdullah Khan.  The marriage was announced on June 7th, 1915 by Maulvi Ghulam Rasul Rajeki and announced in the Al-Hakam.  So far, we have tracked one of their daughters here:

Amatul Hafeez and Nawab Abdullah Khan’s children
1—-Daughter—-Sahibzadi Qudsiyah Begum Sahiba, she was married to Mirza Majeed Ahmad, who was a first cousin, they  were marred in 1950.  Their eldest daughter is Nusrat Jehan who is the wife of Mirza Naseer Ahmad Tariq, grandson of Hazrat Mirza Bashir Ahmad.  They have a son, Mirza Mahmood Ahmad, and another daughter named Durre Sameen, who is the daughter in law of Mir Mahmood Ahmad Sahib. Then there is another son named Mirza Ghulam Qadir Sahib Shaheed who was married to Amatun Nasir Sahiba, daughter of Mir Daud Sahib. He also has a fifth child, a daughter named Faiza Sahiba who is married to Syed Mudassar Ahmad Sahib, who is also a life-devotee.

They both seem to have moved to Malerkotla and lived there
At least up til 1947, it is unclear whether these 2 girls lived in Qadian or Malerkotla, they probably went back and forth quite a bit.

Links and related Essay’s


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


Mirza Ghulam Ahmad on Aisha (ra) and child marriage

Dear readers, we have recently found some references from MGA in terms of the age of Aisha at her marriage and that of child marriage in general.  We are searching for additional quotes.

The quotes
“With reference to Hazrat ‘A’ishah’sra age on her wedding ceremony, it has been written that she was 9 years of age. Firstly, there is no evidence that the Holy Prophetsa stated this, nor had there been any revelation in regards to this. Nor is it substantiated from the Akbaar-e-Mutawaatirah, [Saying of the Prophet Muhmmadsa reported by a large number of people] that she was certainly 9 years. It has only been taken from one narrator. The Arab people did not keep birth certificates because they were unlettered and in view of their circumstances, a difference of two or three years is normal. Even in our country, many illiterate people cannot tell the difference between a couple of years. Moreover, if hypothetically, we were even to accept this, after having calculated each and every day, that she was in fact 9 years old; even then no intelligent person could object – research doctors have come to agree upon that girls can attain maturity even at the age of 9; in fact, they can even have children at the age of 7. And doctors have proven this through major observations. Many hundreds have witnessed with their own eyes that in this country 9 year old girls have had children.””(Nurul Quran, No.2, Ruhani Khazain, V.9, pp.377-378). 

“Hazrat ‘A’ishahra being 9 years is only found among baseless statements. It is not proven by any Hadith or the Quran (Arya DharamRuhani Khazain, v.10, p.64).  

Mirza Bashir Ahmad wrote in 1920
The author of one of the most comprehensive biographies on the Prophet MuhammadsaThe Life and Character of the Seal of Prophets, suggests that Hazrat ‘A’ishahra may have been twelve years old. Since girls mature quickly in hot climates, it would not have been anything unusual for her to have been married at this age.


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“Mirzaiyat se Taubah” on in english as”Repentance from Mirza’s religion” by Dr. Abdullah Khan Akhtar

Dr. Abdullah Khan Akhtar a resident of Jatoi Distt Muzaffar Garh Punjab then British India, now Pakistan, was an eighth class student before partition of India in 1947.

At that time Choudhry Abdullah Khan, brother of Zafrullah Khan, was a Punchayat Officer in District Muzaffar Garh. He got a teacher of the School converted to Qadianism and this Qadiani Teacher placed trap on young Abdullah Khan Akhtar to make him Qadiani, sent him to Qadian for further studies with recommendation letters of Ch. Abdullah.Young Abdullah Khan Akhtar entered into qadiani pledge at the hand of Mirza Bashiruddin Mahmoud who was Khalifa at that time.

After completion of education Akhtar was sent to Malaya Singapore as an Ahmadi Muballigh. He returned to Qadian from there after 3 1/2 years tenure and got married in a notable family of Qadian. He kept on his mission of ahmadiyya tabilgh across india, In Mumbai, Agra, Mongir, Shahjehanpur, Lucknow, Putna and in Punjab. He debated with Molana Lal Hussain Akhtar Ex ahmadi in Sargodha and Jhang after partition. Strongly opposed Tehreek Khatme Nabuwwat of 1953.

After the Tehreek Khatme Nabuwwat the court of Enquiry was set up which called Mirza Bashiruddin Mahmoud Khalifa of Qadianis, for statement and cross questioning. The statement of Mirza Bashiruddin Mahmoud caught Akhtar by surprise and he started to revisit his views about the Ahmadiyya.

Following were the Questions and answers between Court of Enquiry and Mirza Bashiruddin Mahmoud:-

COE. If someone, After having a careful look at the claims of Mirza Ghulam Qadiani, denies them, will he remain a muslim?

MBM. Yes He would be considered a muslim in general terms.

COE. In your witness you have said that one would continue to remain a muslim even if he do not believes in Mirza sb honestly. Is it your belief since the beginning?

MBM: yes.

Do you consider Mirza sb among those appointed/ messengers, no body can be called muslim without believing in them.?

MBM. I have already replied to this question that any body who do not believe in Mirza sb can not be called to be out of the pail of Islam.

COE: whether believing in Mirza sb is a part of IMAN?

MBM: No.

These Question answers were published in a book (at pages 10 to 32, ) under Darul Tajleed Urdu Bazar Lahore with photograph of Khalifa sb on title page.

These answers were shocking for Akhtar as these were against the basic instructions of Mirza Ghulam Qadiani and in contradiction of writings of khalifa sb himself and in blatant negation of basic ahmadi beliefs.

Dr. Abdullah Khan Akhtar then left ahmadiyya reverted to Islam and sought repentance of Allah for adopting a false religion and started tabligh e Islam among ahmadis to compensate for his being part of Ahmadiyya activities in a long period of his life.

He wrote a book titled as MIRZAIYAT SE TAUBAH.


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Who is Mirza Sharif Ahmad? The son of Mirza Ghulam Ahmad


Mirza Sharif Ahmad was the youngest surviving son of Mirza Ghulam Ahmad.  His younger brother, Mirza Mubarak Ahmad died in 1907.  He doesn’t appear much in the history of Ahmadiyya.  He never wrote any books in support of Ahmadiyya nor he did ever deliver any speeches.  Furthermore, he doesn’t appear to have graduated from highschool and attended college either.  He doesn’t seem to have ever worked a job in his life.  He was born in 1895 (see Dard) and died on December 26, 1961.  He was the first of the 3 brothers to die after a lifetime together.  MGA claimed many revelations about Mirza Sharif Ahmad which seem to indicate that he would be a king or a Khalifa.  The editors of Ahmadiyya have made a point to make this connection ever since Mirza Masroor Ahmad was elected, since Mirza Masroor Ahmad’s grandfather is Mirza Sharif Ahmad.

MGA claims that the birth of Mirza Sharif Ahmad was a divine sign and promise
“””As an answer to the nonsense of ‘Abdul-Haqq, God Almighty had vouchsafed to me a revelation, which was published in Anwarul-Islam, that He would bless me with a son. So all praise and gratitude be to Allah, that according to the prophecy a son was born to me on Dhi
Qa‘adah 27, 1312 AH, May 24, 1895 CE who was named Sharif Ahmad.””” [Last Title Page of Diya’ul-Haqq, Ruhani Khaza’in, vol. 9, p. 323].

At the age of 6, he seems to have completed the Quran

[Amin of Bashir Ahmad, Sharif Ahmad and Mubarakah Begum,
November 27, 1901, al-Hakam, vol. 5, no. 45, December 10, 1901, pp. 3–4]

In 1903, Mirza Sharif Ahmad seems to have gotten plague, but survived
This story is a lie, since MGA talked about it 3-4 years after it happened

“””At a time when Qadian was afflicted with the plague my son Sharif Ahmad fell ill and appeared to be suffering from very high fever like typhoid. He lost consciousness and beat about his arms in that condition. I thought to myself that no one was immortal but if the boy died while plague was raging in Qadian, my enemies would call this fever the plague and would treat the holy revelation that had been vouchsafed to me as false:

Meaning that [Arabic] I shall safeguard from the plague all who dwell in this house.

This caused me indescribable distress. About midnight his condition deteriorated and I feared that it was not ordinary sickness but some other problem. I cannot describe the pain that I experienced from the thought that if, God forbid, the boy dies, the hard-hearted enemies would have much material to cover up the truth. In this condition I made my ablutions and stood up in Prayer and immediately I perceived that I had been put in a state of mind which is a manifest sign for the acceptance of prayer. I call God to witness, in whose hand is my life, that I had just completed about three rak‘at when I saw in a vision that the boy had recovered completely. Then the state of vision was over and I saw the boy sitting in full consciousness upon the char-pa’i [cot] and asked for water. I had completed the four rak‘at. I gave him water immediately and I put my hand on his body and found that there was no sign of temperature and his restlessness and unconsciousness had completely disappeared. He was completely healthy. I was thus bestowed fresh faith in the acceptance of prayer through witnessing this spectacle of Divine Power. [Haqiqatul-Wahi, pp. 84–85 footnote, Ruhani Khaza’in, vol. 22, pp. 87–88, footnote].

15 November 1906, he marries the daughter of Nawab Muhammad Ali Khan
His wife is named Bu Zainab bibi.  They announced the nikah in 1906, however, the girl didn’t enter the house of Mirza Bashir Ahmad until 1909, the same time his sister, Mubarika Begum left Qadian for Malerkotla.  In this video, Ahmadis are telling us details of this marriage (at the 12:56 mark).  Nawab Muhammad Ali Khan married into MGA’s family almost exclusively.  Mirza Sharif Ahmad seems to have married a daughter of Nawab Muhammad Ali Khan from his first marriage.  His second marriage was to Mirza Sharif Ahmad’s sister, Mubarika Begum in 1908.  

In 1907, after his brothers tragic death, Mirza Sharif Ahmad also falls sick and on his deathbed
See the 2009, online edition of Tadhkirah, pages 952-955, these revelations are claimed by Ahmadiyya sources as for Mirza Sharif Ahmad, however, in 1907, they weren’t.  It was the later editors who made this connection.

(1) [Arabic] Allah has granted him life contrary to expectation.

(2) [Arabic] Allah has appointed him as a leader contrary to expectation

(3) [Arabic] Do you not recognise the All-Powerful. (This revelation refers to his mother.)

(4) [Arabic] Your purpose will be achieved.

(5)  [Arabic] Allah is the Best Guardian and He is the Most Merciful of all who show mercy.

[Badr, vol. 6, no. 22, May 30, 1907, p. 4 and
al-Hakam, vol. 11, no. 19, May 31 1907, p. 3]
See the 2009, online edition of Tadhkirah, page 911

January 3, 1907
The Promised Messiah[as] narrated the revelations and a dream received in the last few days:

(1)Translation: [Arabic] Soon I shall honour you in a wonderful manner and Allah has power over everything.

(2) Dream: In my dream I saw Sharif Ahmad, who was wearing a turban and there were two men standing near 
him. One of them pointing to Sharif Ahmad said:

[Urdu] Here comes the King.

The other one said:

[Urdu] He has yet to be Qadi.

The Promised Messiah[as] said: One meaning of Qadi is an arbitrator. Qadi is he who supports the truth and refutes falsehood.

[Badr, vol. 6, no. 1, 2, January 10, 1907, p. 3 and al-Hakam, vol. 11, no. 1, January 10, 1, 907, p. 1]

He is the father of Mirza Mansoor Ahmad
His full list of children is missing.  In fact, his wife is un-named also, as is his year of marriage.
Mirza Mansoor Ahmad is the father of the current Khalifa Mirza Masroor Ahmad.  Mirza Mansoor Ahmad was married to Nasira Begum, who was the eldest daughter of Mirza Basheer-uddin Mahmud Ahmad.  Nasira Begum was born in roughly 1910.

He had a daughter named Amatul Wahid Beghum 
She was the wife of Mirza Khursheed Ahmad. She passed away on 10th April 2017.  She died at the age of 82.  (See Friday Sermon of Mirza Masroor Ahmad, dated, 4-14-2017).  She was also the maternal grand-daughter of Nawab Muhammad Ali Khan. She has been buried in Bahishti Maqbrah, Rabwah.

List of children
They had 6children total, 3 boys and 3 girls.

Son—Mirza Mansoor Ahmad, the father of Mirza Masroor Ahmad (the current Ahmadi Khalifa)  
———————————————Granddaughter–Amatul Raoof (1935 to unknown)
———————————————Grandson–Mirza Idrees Ahmad (1936 to 2018)
———————————————Granddaughter—Amatul Qudoos (1940 to unknown)
———————————————Grandson–Mirza Maghfoor Ahmad (1947 to current)

———————————————Grandson–Mirza Masroor Ahmad the current Khalifa(1950 tocurrent)

Daughter–Amtul Wadud
Son–Mirza Zafar Ahmad
Son–Colonel Mirza Daud Ahmad
Daughter–Amtul Barees
Daughter–Amatul Wahid Begum–born 1935

Apr 01 – Mirza Sharif Ahmad and Mirza Nasir Ahmad were arrested in Lahore during the riots. They were released on 28 May.

The Mirza Sharif Ahmad foundation

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