Anti Ahmadiyya Movement in Islam
20th January 1999

With the passage of time Qadiani was turned into the religious arm of the British Intelligence Department. Mirza sent spies abroad under the cover of missionaries to serve Imperialism. We discuss here some obnoxious activities of the Ahmadiyya emissaries In India and abroad to establish the political character of Ahmadiyya.

Central Asia

Central Asia had always been an area of the British Military and political penetration. In 1812 William Moorcraft an official of the East India Company, sent a group of specially trained agents in Central Asia. Mir Azitullah was a British agent, who undertook an extensive journey to collect military intelligence. Alexander Burns and Mohanal, Kashmiri Pandit led an expedition to this area in early thirties for procuring political and military intelligence1. Joseph Wolf, the son of a Jewish Rabbi, embraced Christianity. He took an expedition to Bokhara in 1844 to discover the fate of two British agents, Col. Stoddart and Captain Connolly they and been sent by the Government of India to Bokhara where they were detained by the Amir imprisoned and executed2.

In early sixties, after the ruthless suppression of the War of Independence in India, the British again intensified their subversive In Central Asia under the direction of Col. Walker Superintendent of the Grand Trigonometrical Survey. Col. Walker was assisted in this task by a band of specially trained native agents, prominent among whom being Pandit Manphool, Faiz Muhammad Bhai Dewan Singh and Ghulam Rabbani3, Muhammad Hussain Azad the famous Urdu critic was also a British agent and he undertook espionage mission in Central Asia.4

Phillips Knightly and Colin Simpson in their well-documented book The Secret Lives of Lawrence of Arabia while discussing the political rivalries Russia and British India confirm the existence of a spy ring operating in Central Asia:

In 1899 Mirza planned to send a mission to Central Asia to carry out reconnaissance work. It composed of Molvi Qutubudin, Mian Jamaldin and Mirza Khuda Bux. The real purpose of the mission was disguised under the cover of finding the traces of the alleged journey of Jesus Christ from Palestine to India via Central Asia. On 4 October 1899, Mirza proposed to hold a meeting at Qadian to bid farewell to them as they were leaving India on a ‘noble mission’6 . However, the mission could not leave and only individuals were sent at different occasion to Afghanistan and Central Asia territories in accordance with the political expediencies of the time.


Afghanistan had always been a center of political upsurge against the British Imperialism. Before giving the subversive activities of Qadiani intelligence workers in Kabul, a brief historical background is given to understand the crux of the issue.

As stated earlier, in the second in the second half of 19th century British and Russia followed an aggressive policy with regard to Central Asia. The real cause of rivalry lay in strategic considerations and trade interests as well as in the desire to strengthen their control over the countries already conquered. The British colonialists in India feared that the approach of any foreign troops to Indian frontiers would inevitably lead to an outburst of popular anger against their rule. They were, therefore, also eager to spread their influence and if possible complete domination over the adjacent countries of Persia, Afghanistan, Sinkiang and Burma.

The Czarist Russia was also expanding its territory. Between 1866 and 1872 Russia brought Bokhara, Samarkand and Khiva under its control. The British Government thought that Russia would push further southward and invade. To guard against this danger, the British wanted firstly, to get the hilly country lying between the Pamir Plateau and the Arabian Sea under their control and secondly to place a friendly Amir on the Afghan throne. Accordingly, Quetta was secured from the Khan of Kalat in 1876 and made into a strong military base7. Sher Ali, Amir of Afghanistan, did not like the British advance to Quetta and sought the friendship of Russia. The British colonialists declared a war on him. The war lasted two years. Sher Ali fled to Russia and Abdul Rahman become Amir. The British agreed to recognize him on the condition that they would control Afghan foreign policy. They subsequently secured hilly territories of Baluchistan, Gulgit and Chitral.

In 1900, a few Afghan tribes rose against the British, as they were dissatisfied over the demarcation of the boundary between Afghanistan and British India. The situation further deteriorated when the Afghans launched a Jehad offensive against some British official. On the instructions of Amir of Kabul a book on Jehad entitled ‘Taqwim-din-Darbara Tehrik-e-Jehad’ was launched in Afghanistan8. It added fuel to the fire and put Britishers in great political trouble.

All British attempts to calm the Afghan freedom fighters failed. In around 1894, the Punjab Intelligence, then called Thaggi and Dakaity Department, sent a proposal to Lt. Governor Macworth Young for the establishment of a Qadiani Mission in Kabul in order to counter the Afghan Jehad movement, so vigorously launched by the leading tribes against the British, and create internal unrest and disintegration in the Afghan society which owed its basis to religion. Herald Dean, Chief Commissioner NWFP, concurred with the proposal.9

It was in 1894, that Molvi Abdul Latif of Khost, Kabul, a British agent, visited India as one of the members on the Durrard Commission, which was entrusted with the task of demarcation of the boundary between Afghanistan and British India. He was the confidant of Shereen Dil Khan, the Governor of Khost and a right hand man in connection with the demarcation. After the Commission had concluded its work, Molivi Latif sent a message to Mirza Ghulam Ahmad through some of his agents viz Molvi Ahmad Noor and Molvi Abdul Rahman. Abdul Rehman visited Qadian twice or thrice and was influenced by the writings of Mirza and those of Khawaja Kamaluddin, who at that time stayed in Peshawar and published tracts against Jehad. Molvi Abdul Rahman took the Qadiani literature for distribution in Kabul10 but was apprehended by the Kabul Police and was put in a jail in 1901 where he was done to death in the prison cell.

Since 1896, the activities of the British agents greatly increased in Kabul. The Mirza wrote a private letter to Abdul Rahman, Amir of Kabul, in May 1896 explaining him the ‘glorious’ British Rule and asked monetary help to carry out his campaign for the service of Islam. The letter was not published in the Mirza’s life. A. R. Dard got it from the papers of Muhammad Baksh (Deputy Inspector General of Police, Batala) and published it in his book the life of Ghulam Ahmad.11

In 1902, Molvi Latif set out from Kabul on the pretext of proceeding on pilgrimage by way of Lahore, accompanied by two of his disciples and another divine. As planned earlier, when he reached India he settled down in Qadian and started sending his agents in Kabul under the guidance of the Punjab Intelligence. He stayed in Qadian for a few months.

Before leaving for Kabul, he wrote a letter to Brigadier Muhammad Hussain, Commissioner of Police, Kabul, to ascertain whether the Amir would permit him to proceed to Kabul12. The Amir allowed him to return home. However, on his arrival in Kabul, he was arrested and put in a jail on the charges preaching against Jehad and spreading heretic beliefs and infidelity.

He was persuaded to repudiate his erroneous doctrines, but he did not. After four months he was tried in a religious court where he was again persuaded to renounce his faith which he refused13. At last he was proclaimed guilty of heresy and was ordered to be stoned to death on 14 July 1903.

Molvi Muhammad Ali Qadiani, editor of the ‘Review of Religions’ Qadian throws light on the killing of Molvi Latif:

Frank Martin, an Italian engineer serving at that time in Kabul, was a witness to the whole event. He writes: Mirza exploited this incident in favour of British Imperialism and launched a malicious propaganda campaign against the political policies of Kabul. In his book Tazkiratush Shadatain, he extolled the British Imperialism and exhorted his followers to extend full support to it for their own benefit and that their Jama’at.

At other occasions also he advised his community in the following words:


The Mirza did not actively involve himself in Iranian affairs as the Bahais had already launched a foreign-inspired movement in the main cities of Iran in collaboration with secret Jewish societies. However in 1906 he published a revelation: An upheaval took place in the palace of the Shah of Iran. Qadiani writers17 explain that it represented downfall of Nasiruddin (1805-1896) and the subsequent movement launched by Iranian people for constitutional reforms (1905). Freemasonry and Jewish backed subversive societies played a critical role in the Iranian upheaval in early 20s.


The soothsayer of Qadian put forth certain prophecies about India. One of them related to the Partition of Bengal.

In 1898, Lord Curzon (1859-1925) came to India as Viceroy. In 1902, he set on foot a general discussion of provincial boundaries in India, affecting not only Bengal but also Berar, the Central Provinces, Madras, Bombay and Sind. Next year a plan emerged for severing the eastern and predominantly Muslim regions of the Bengali-speaking areas and uniting them with Asaam, creating a new province with a population of 31 millions, of whom 59 percent would be Muslim18. Some Hindu Bengali leaders demonstrated against the plan. A boycott of British goods followed as popular feeling became indistinguishable from religious fervor, a call by young extremists for the assassination of British officials as an offering to the goddess Kali gave the movement a revivalist character.

Lord Cuzon refused to accede to the demand of Hindu militant organization for the annulment of Partition of Bengal. In August, 1906 Sir Bampfylde Fuller (1854-1935) Lt. Governor of the new province of East Bengal and Asaam, submitted his resignation over Government of India’s refusal to support reprisal against schoolboy agitators in Serajganj. Lord Minto, the Secretary of State for India, accepted the resignation. Hindu agitators regarded it a victory of them. Fuller was succeeded by Sir Lancelot Hare (1851-1922).19
During the Bengal unrest, the Mirza came forward with his hyperbolic prophecy "Relating to the order that had been given concerning Bengal at first, they would be conciliated now" (February 1906) When Sir Fuller resigned, it was claimed that Ahmadiyya prophecy had been fulfilled and the official organ of Qadian jubilantly queried:

The same prophecy was interpreted in a different way when the Partition was annulled in 1911: The Partition of Bengal is an important event in the movement for a separate Muslim homeland. The Hindus hailed its annulment but Muslim felt disappointed. It was a day of mourning for them but a day of rejoicing for Hindu Bengal and the followers of Mirza Qadiani who was in it the fulfillment of their prophet’s oracle.

Muslim League:

The Mirza was so deeply committed to Imperialist cause that he disliked the political parties of India, the Indian National Congress and the Muslim League alike and condemned their political program.22  He was equally critical of the Muhammadan Educational Conference, Aligarh College and the Nadwatul-Ulema. He could never think of an Independent India free from the Imperialist dominance or a constitutional struggle waged by an enslaved nation for restoration of its basic rights.

Boer War

The Dutch Boers who emigrated from the Cape Colony and settled in Natal South Africa in 1840 waged a war against the British Colonial rule in 1880 and valiantly resented the annexation of the country. The discovery of gold and diamonds in the country led to a great influx of the English and other nationalities, but the refusal of the Boers to grant those aliens electoral rights and privileges excited the greatest discontent. The Boers demanded the abolition of British suzerainty in return for the grant of franchise to the aliens. Britain refused and the war broke out (1899-1900)

The Transvaal Boers invaded the North West of Natal but were driven back at Glencoe by General Symons. They then invested lady Smith which was being held by General White. The British defense of Lady Smith disrupted the Boer plan for an advance to the coast. Britain eventually granted self-government to Transvaal in 1906.

Mirza Ghulam Ahmad continued to pray for the success of the British Imperialists in the Boer Wars. Funds were collected for the British mercenaries who were injured during the aggression in Transvaal. When the Boers were driven back by General Symons, he sent a letter of congratulation to the Punjab Government. The Chief Secretary to the Government of Punjab wrote Secretary to the Government of India, Foreign Department, on 9 March 1900.

Mirza Ghulam Ahmad also sent a telegram to the Lt. Governor of the Punjab for onward submission to H.M. Queen Empress when the British General White checked the Boer advance at Lady Smith. On 10 February 1900 he issued a circular to call the attention of his Jama’at to the Transvaal War. He advised his followers to pray for the success of the British Government in the war and contribute liberally for the injured. Mirza Khuda Bux was appointed coordinate to receive money from all Ahmadiyya Jama’ats of India.25

During the papacy of Hakim Nuruddin (1908-1914), Khuda Bux wrote a book on Ahmadiyya movement in two volumes. In that book he emphatically states that only due to the blessings and prayers of the Promised Messiah the British defeat was turned into a victory in Transvaal. As he finished his prayers in a specially organized meeting in Qadian, Lord Robert came out victorious in the War. It is a heavenly sign. The British Government is requested to pay respect to the successor of the Promised Messiah (Molvi Nurddin) in order to save itself from any ensuing catastrophe.26
No such sympathy for Muslims of Turkey, Sudan, Afghanistan or any other Muslim country, was ever shown when they were killed by the British soldiers during naked aggression against their lands. It amply shows the political character of the movement.


In 1906 Mirza Qadiani announced to have received the following dubious revelation from God: It has been interpreted by his followers in the context of Russo-Japanese War of (1905-1906) which ended in signing of the Treaty of Portsmouth. Russia gave up half of Sakalin Island to Japan and recognized her sovereignty over Korea.27  Japan annexed it in 1910.


Another prophecy concerns Russia. It has an interesting background. In an Urdu poem, Mirza made an oblique reference to an earthquake. To meet the imperative need of the poetical rhyme, he, in one of his couplets, stated that at that critical time even the Czar of Russia would be in pitiable condition.28  This provided an opportunity to Qadiani writers to interpret it in terms of a prophecy for the downfall of the Russian Empire in 1917. It is a far-fetched and cunning explanation of a verse. Mirza during his lifetime always prayed for the success of Britain whenever it had any encounter with Russia.29

For Zionism

In 1897, Herzl launched Zionist movement. The immediate object of Zionism was to obtain from the Sultan of Turkey a legal concession or charter for the settlement of large number of Jews on the basis of local self-government. Three personal interviews of Herzl with Sultan Abdul Hamid in 1901 and 1902 respectively proved fruitless. Herzl wrote in his dairy that Turkish officials were like sea foam; only their expressions were serious not their intentions. He would have to ask the British, with whom contacts had already been established, for a Jewish colony in Africa. But the mere suggestion of any project outside Palestine aroused violent opposition from Jews. The secession of number of Zionists followed and led to the establishment of Jewish Territorial Organization (JTO). After unsuccessful attempts to find a suitable territory in Cyrenaica, Canada, Australia, Mesopotamia and Angola, the ITO ceased to function.

In 1903, the British Government offered the Zionist Congress a territory in East Africa for Jewish settlement but the offer was rejected because the majority of Zionists could not consider any land other than the land of Zion as their homeland.30

In the early years of 2nd century a movement to establish Zion in Chicago (USA) gained increasing popularity. The Jews of Central and Eastern Europe who came in large numbers to America looked to it with hope. Its moving figure was John Alexander Dowie.

Dowie emerged on the scene with an ambitious plan to establish a Zion in America. He called it a Kingdom of God referred to in the Old Testament. He was born in Edinburgh in 1847 where he studied at the University before entering the ministry. He was ordained in South Australia as a congressionalist and subsequently founded the Divine Healing Association of Australia and Newzealand. In 1888 he proceeded to America and organized the Christian Apostate Church in Zion. The city of Zion was founded on the West Shores of Lake Michigan in Chicago and he became its General Overseer. He called himself ‘Elijah, the Restorer and the Promised Messiah’. He started the publication of a paper called the Leaves of Healing. There was no theatre or dancing hall in the Zion City. Severe punishments were afflicted on pork eaters and wine addicts.31

The purpose of Zion movement was to smash every other church in existence in the world. The Zion Restoration Host was organized at Shiloh Tabernacle in the city of Zion on Lord’s Day, 21 September 1902. It recognized Dowie as the Messenger of Covenant, the Prophet foretold by Moses, and Elijah, the Restorer.32
By setting up a kingdom of God - Zion and by playing host for its restoration in the religious cloak of Elijah, the Restorer, Dowie projected himself as a redeemer of Jews and protagonist of a new Church to the dislike of Herzelian Zionists. Zionists directed their Indian stooge to start a smear campaign against him. The Mirza at first tried to engage him in religious controversies, an artful jugglery in which he specialised but Dowie paid no heed to it. In 1902 he sent him a challenge calling for a prayer duel and predicted a calamity for his Zion. Dowie did not respond. The following year it was repeated more forcefully, still he cared not to reply.33 During that time pro-Jewish circles managed to publish the Mirza’s prophecy in as many as 32 leading American papers and gave it stupendous publicity. Dowie cleverly evaded a spiritual contest or a prayer duel and did not get himself involved in any controversy with Mirza.
By 1905, Zionists succeeded to sabotage Dowie’s movement from within. Dowie was charged with misappropriation of funds. Glen Volva, his former associate, took control of Zion in 1906. Dowie was deposed. He died in March 1907. The Mirza found a good chance to claim that his prophecy had been fulfilled 34 although Dowie completely ignored him and had never entered into any type of prayer duel with him.

Mirza failed to entrap him into theological debates or prayer duels meant to expose him and his movement in the eyes of the public. The utterances of the Mirza which received a wider publicity in America may be taken as one of the indirect factors in the tragic end of Dowie, besides his own follies.

There was also another claimant of Prophethood and Messiahship in Britain at that time. His name was Stuart Piggot. He was not involved in any political movement. The Mirza wrote him a simple letter in 1902 inviting him to accept his faith. He did not launch such a big tirade against him, nor did Qadiani challenge receive such a wide publicity in the British press. This shows that Piggot’s utterances carried no harm to the political interests of his masters. Mirza could only come in the arena when the interests of his mentors were at stake.

It was really a political service, which Mirza Ghulam Ahmad, the Promised Messiah from Gentiles rendered to his Jewish master for the cause of Zionism.


Support and sympathy for the Turkish Sultan began to worry the British Government in India by about the middle of the 1890s. They felt alarmed at the Russio-Turkish war of 1876-78. There was a sharp reaction in India and some Muslims suggested to the Sultan to forge an alliance with the Mahdi of Sudan and Iran and invade India. The Sultan paid little heed to the proposal, however, he was conscious of the support the Muslims of India could provide for Turkish cause.35
The British Imperialists were also disturbed lest the Amir of Afghanistan showed his teeth when British forces were committed against the Pathan tribes on the North West and there was fear of unrest in Hyderabad State, coinciding with the call of Jihad on the Frontier. In July 1897, Maulana Hidayat Rasul, a freedom fighter in Lunknow, was sentenced to an year's imprisonment for making seditious speech at a public meeting while congratulating the Sultan of Turkey and Amir of Afghanistan on their championship of Islam.36
Sir Anthony McDonnell, the Lt. Governor of UP, reported the circulation of a book preaching Jihad and mentioned to the Viceroy, Lord Elgin (1847-1919), a leaflet describing the Ottoman Sultan as Amir-ul-Mominin and Padshah-i-Musalman. In the same letter he reported signs of Hindu-Muslim rapprochement in Rohilkhand. In a letter, McDonnell passed on reports that Rampur is said to contain a large number of vigilantes and Turks.37
He, in another report says: In Greco-Turkish war, the Muslims raised funds for the families of Turk soldiers and held prayers for their victory. When Greeks were defeated in Thessaly in 1897, there were rejoicings all over India. A Muslim deputation waited on the Turkish Consul General requesting him to convey their feelings to the Sultan whom the Muslims owed allegiance.39
As a hireling of the world Jewry, Mirza had been sending typical material to Turkey through Imperialist agents and Jewish secret societies. He declared that the growing weakness of the Turkish Empire and secessionist tendencies in certain parts of Arab lands were divine signs for the advent of the Promised Messiah and Mahdi.40

In May 1897 Hussein Kami Bek, the Turk Consul, arrived in Lahore. He was given an historic reception at the Lahore station, as he was regarded an envoy of the Caliph. Some influential member of the Ahmadiyya Jama’at of Lahore perhaps at the behest of the British Intelligence, proposed him to visit Qadian. The Consul agreed to it. In the words of Dr. Basharat, he wanted to fulfil some of his political ambitions,41 or it was out of Pan-Islamist sentiments. He sent a letter to the Mirza and after receiving his consent, visited Qadian. He held closed-door discussions with him. It is not known what discussion took place between them, however, it transpired from Mirza’s subsequent outbursts that the Consul asked him to support the Sultan and the Turkish Empire. Mirza out-rightly rejected the proposal and in turn condemned the Sultan and his Caliphate. He showered all praise upon Queen Victoria and highly extolled the British rule. The Muslim of India had pinned high hopes on the outcome of that meeting and eagerly awaited its results. The editor of the daily Nazime Hind, Lahore, wrote letter to the Consul inquiring about the results of the meeting. The Consul’s reply carried an indirect reference to the political drama Mirza had staged for the British Imperialism in the name of Islam. He called the Mirza a Namrud, Shadad, Satan, an Arch Liar, an Embodiment of Deceit etc.42
On 24th May 1897, Mirza gave a reply to his letter by publishing a strongly worded statement in which he made it amply clear that he was only loyal to the British Government, which was worthy of every respect and thankfulness, under whose blessed rule he had been doing his divine business. The Turkish Government was condemned as an incarnation of darkness and doomed to destruction. He claimed through a revelation, that the position of Turkish Sultan, Abdul Hamid II as well as his associates, were very bad and under the circumstances they would meet a fateful end.43
A Qadiani elder gives Ahmadiyya viewpoint on Turkish Caliphate in the following words:

In another notice Ahmad says: The Muslim Press took strong note of the Mirza’s filthy language and critical remarks against the Sultan, and his eulogy for British Imperialism. The daily Siraj ul Akhbar Jhelum, stated that Mirza Qadiani was not only an enemy of Muslim ulema but also an arch enemy of Islamic brotherhood and Muslims of the world. As Gladstone was the bitter opponent of Turkey in Britain, similarly Mirza Qadiani was a staunch enemy of the Turkish Caliphate in India.

The January 1904 the Mirza prophesized:

The propaganda against Turkey was intensified during these years by Qadianis and other non-Muslim agencies. It ultimately became one of the factors responsible for the dismemberment of the Caliphate. By 1908, the Young Turks backed the Jews and Freemasons came to power in Turkey.

An Overview

The sum and substance of the anti-Islamic Ahmadiyya movement, launched by the shrewd son of a pro-British Mughal land lord, was to serve the political interests of British colonialism and to perpetuate their rule in India. It provided discrete support to the Jewish militant nationalist movement, that took shape at the close of 20th century with the active collaboration of European powers. Basically the movement was political in nature, mistaken as only religious heresy. Nevertheless, it infused the elements of neo-Judaism in the body politic of Islam and created a new Ummah on the basis of false prophethood.

Through his alleged prophethood, Mirza declared all Muslims as infidels, even if they recited Kalima. It was a virtual abrogation of Kalima and a sinister attempt to claim superiority over the Holy Prophet Hazrat Muhammed (pbuh).
To segregate the Muslims from his followers, he strictly prohibited the marriage of a Muslim with an Ahmadi girl. It was one of his strong commands as allegedly revealed to him by God.46  He prohibited his followers in joining daily prayers with Muslims. Similarly offering of funeral prayers of non-Ahmadis (even of a child) was forbidden.47

Qadian was declared to be a sanctum santorum to alienate his followers from Mecca and Madina in a deceitful manner. It was called the Arz-i-Haram (the Land of Holy Ka’aba) and Median-ul-Nabi (the city of Prophet). The Mirza visualized its name written in the Holy Quran. The annual gatherings in Qadian during the Xmas week was a Zilli Haj for Ahmadis The Mirza founded the Cemetery of Paradise (British Maqbara) in Qadian. Only those Ahmadis could find burial place in it who had bequeathed one tenth of their belinings to the Qadiani exchequer. He extended the mosque built his father in Qadian and called it the real Masjid-i-Aqsa mentioned in the Holy Quran.

The British naturally had great sympathy with a movement which fulfilled their political ends and created disintegration in the Muslim society. Secret funds were made available to the organization through indirect channels to let it grow and keep of prolific writers was placed at the disposal of the organization by the British to save the nascent movement from a debacle which otherwise could have taken place due to absurdities and stupidities of the over zealous British proxy. Under the religious cover Qadiani missionaries were planted in Arab lands and the British colonies to carry out political works in accordance of the British diplomatic missions.

The movement bears great similarity with Bahaism another Jewish backed political movement openly declaring against Islam. Both these movements had powerful missions in Israel. Ahmadiyat sprang from Sunni community of India and Bahaism from Shia Iran. Bahaullah (d.1892) abrogated Islam and claimed to be a manifestation of God. The Mirza cleverly projected his image as a prophet and a saviour and rode roughshod over Islamic precepts. He deceitfully distorted the Quranic verses by interpolating his Punjab-oriented rejected the doctrine of finality of Prophethood, the Mirza hypocritically changed its meaning to make room for his heretical claims. The former openly revolted against Islamic and the latter employed a cloak and dagger policy. Both hated Christian dogma but loved its mentors and Imperialism. They had same set of interpretations regarding the miracles of Jesus. Both claimed to be the Promised Messiah, and the Redeemer of mankind. Both threw challenges of writing Arabic under revelationary spell. Baha wrote Ikan in one night and the Mirza gave his revelationary in one sitting48 in 1900. There are many other points of similarity which established the identical character of these movements. Politically both Baha and the Mirza were western emissaries and Jewish agents. They abrogated Jehad, praised the European expansionism condemned the world of Islam and preached servile submission to an alien rule.49 They worked for the downfall of the Ottaman Empire and prophecized an ill fate the Turk Caliph. They predicted establishment of a Jewish state in Palestine and worked for it with devotion and zeal. Mirza prayed for the prosperity and long life his godmother, Queen Victoria and Bahullah showered praise on his Czarist mentors. His son Abdul Baha welcomed the British mandatory system in Palestine enforced at the end of First World War and earned Knighthood. Both of them looked to Imperialism and its by product Zionism for their betterment and survival and are still engaged in dirty works under the Imperialists-Zionist tutelage.

  1. 1.Mohan Lal, Travels in the Punjab and Afghanistan and Turistan to Balkh, Bikhara and Herat and a Visit to Great Britain, Germany, First Ed. 1846 Reprint Al Biruni Lahore 1979
  2. 2. Joseph Wolff A. Mission to Bokhara Routeldge and Kegan Pal, London, 1969
  3. 3. Devadra Kaulshik Central Asia in Midern Times Mascow 1970, p. 38
  4. 4. For details see Agha Ashraf Wastay Asia Ke Syahat, Hamdard Academy, Karachi 1960 (He has published in Urdu the text of the Report which he searched out in India office Library London)
  5. 5.Phillip Knightley and Colin Simpson, The Secret Lives of Lawrence of Arabia, London 1971, P. 50
  6. 1. Tarikh -e-Ahmadiyyat vol IIIp. 73
  7. 2. Percival Speare, The Oxford History of Modren India Delhi, 1978 p. 252 and also Richard s, Nswell The politic. of Afghanistan, Cornell University Press London, 1972, p.45
  8. 1.Tarikh-e-Ahmadiyat Vol III p. 185
  9. 2. Abdul Mudassara, op cit p. 57
  10. 3. Sir Zafarullah Ahmadiyat, The Londin Mission 1976 p. 84
  11. 4 A.R. Dard , Life of Ahmad p. 362
  12. 5. See review of Religions, Qadian November December 1903 p. 443 Mirza Ghulam Ahmad, Tazkira Tush-Shahaditain, Qadian 1903 p. 47
  13. 1. Trikh-e-Ahmadiyat Vol III Rabwah, 1962 p. 338
  14. 2. Review of Religions, Qadian, May 1906
  15. 3. Frank A Martin Under the Absolute Amir , Harper and Brothers, London, 1907, p. 203.
  16. 1. Mir Qasim Ali, Tabligh-i-Risalat Vol, X, P. 123
  17. 2. Ch. Ali Muhammad in the Company of the Promised Messiah, Lion Press Lahore 1977, P. 307
  18. 3. Percival Spear The Oxford History of Modern Indi, 1978, oxford University Press Delhi, P, 315
  19. 4. Review of Religions Qadian, Vol V no.vii July 1906 P. 82.
  20. 1.Review of Religions, Qadian, Vol V P. 363
  21. 2. Main Rahim Bakhsh, The Debt forgotten, Lahore, 1960, P. 52 Also Mirza Mahmood Ahmad A Present to His Royal Highness the Prince of Wales, P. 86
  22. 3. Alfazl Qadian 1st Jauary 1914
  23. From Hon, Mr. W.R. H. Merk Officiating Chief Secretaru to the Government of the Punjab to the Secretary of the Government of India Foreign Department No. 167 dated Lahore the 9th March 1900 India Office Library, London
  24. Mirza Ghulam Ahmad Rais of Qadian Batala, telegran dated 24 March 1900 Zia ul Islam Qadian Mirza Khuda Bux Asie Mussafa Qadian 1914 p. 179
  25. Mirza Ghulam Ahmad’s important cicrular to his community 10 February, 190 Zia ul Islam Press Qadian
  26. Mirza Huda Bux Asie Mussaga Qadian 1914 p, 179
  27. 1 . Mahmud Ahmad A. Present to His Royal Highness the Prince of Wales, Qadian 1921 P. 87
  28. 2. Mirza Ghulan Ahmad Dur-i-Samin, (poetical work) Rabwah, P. 24
  29. 3. Mir Qasim Ali, Tabligh-i-Risalat Vol 1 P. 56
  30. Encyclopedia of Religions and Ehics-Zionism, Also Encyclopedia Brittamica- Jews and Zionism.
  31. 1. See Dictionary of American Biography Edit by Johnson and Dumas, New York, 1959 P. 414 and Webster’s Biographical Dictionary USA.
  32. 2. Rolvix Harian Johan Alexander Dowie and the Christian Catholic apostalic Church University of hicago, 1906 PP 2-9 (unpublished Thesis) Winder Library Harvard University USA
  33. 3. Main Rahim Bakhsh, The Debt Forgotton Ahmadiyya Anjuman Lahore 1960, P. 48
  34. 4. See Mirza Ghulam Ahmad, Haqiqatul -Wahi Qadian 1907.
  35. 1. C.J.Alder British Inida’s Northern Frontier (1865-95) London, 1963 P. 313
  36. 2 Elgin to Hamilton, 20 November, 1895 Hamilton Papers, Inid aOffice Library, EURD 5091, P. 357 by P. Hardy, The Muslim of British India P. 177
  37. 3. MacDonnel To Elgin, 16 July 1897 MacDonell Papers, Bodleian Library Hist, Fols, 1722-23 Hardy op cit.
  38. 4. libid 22 August 1897
  39. 1. P.C. Bmford, Histories of Non cooperation and Khilafat Movement, Delhi 1925 (a classified document of the government of India every copy being numbered to ensure secrecy quoted by Dr. I.H.Qureshi Ulema in Politics p. 242
  40. 2. Mirza Ghulam Ahmad , Nishane-e-Asmani(1892) Ziaul Islam Press Rabwah, 1956. P. 4
  41. 3 . Dr Basharat Ahmad op cit p. 510
  42. 4. Mir Qasim Ali Tabligh-e-Risalat, Vol, VI p. 18
  43. 5. Dr Basharat, op cit p. 502
  44. 1. M. Sherher Ali What Distinguishes Ahmadis from non Ahmadis Anjuman Tarraiqqi-e-Islam Deccan,1917 p. 15
  45. 2. Dr Busharat Ahmad op cit p. 502
  46. 1. Mirza Mahmood Ahmad The Truth About the Split Qadian 1939.
  47. 2 . Mirza Mahmood Ahmad Anwar-i-Khilafat Qadian, P. 93 and Barkat-i-Khilafat, P. 75
  48. 1. See Maulana Aasi Amritsari, Alkavia Wal Ghavia Amritsar and Phoenix, His Holiness
  49. 2. For Bab and Bahaism see Abdul Baha, The Episode of Bab, Abdl Fazi Proots, C.M. Remey The Bahai, Movement and Prof Brown’s writings on the subject.