What Secret Report of the Panjab CID says about the origin,

Growth and Development of 
The Ahmadya Movement
The Mirza Family and the Mutiny of 1857

Mirza Ghulam ahmed of Qadian. District Gurdaspur, the founder of the Ahmadiyya sect was born in 1839. He was descended from a Moghal family of Samarkand which emigrated to the Panjab in 1530 and settled in the Gurdaspur district. For several generation the family held offices of respectability under the imperial Government and it was only when the Sikhs became powerful that it fell into poverty.

Mirza Ghulam Ahmad’s Claims and Muslim Reaction:

During the reign of Ranjit Singh, however, Mirza Ghulam ahmed’s father, Ghulam Murtaza, was recieved back into favour and with his brothers performed efficient services in the Maharaja’s army on the Kashmir frontier and at other places. On the annexation of the Punjab by the British, jagirs of the family were resumed but pension of Rs. 700 was granted to Ghulam murtaza and his brothers and they retained their proprietary rights in Qadian and the neighboring village. The family did excellent services during the mutiny of 1847.(1)

Mirza Ghulam Ahmed first came to notice in 1876 when he claimed to recieve revelations direct from God. In 1883 he published revelation referring to himself as a messenger and Prophet. In 1891 he declared himself to be the Promised Mehdi or Messiah of the Muslim faith, a claim which led to the issue of fatwas in 1876-1891 condemning him as an infidel by leading “ulemas”. Being a skilled theologian and dialectician, however, he soon won over a large number of people of his tenets, though he was of course condemned by all orthodox Muhammadans as an impostor and heretic. The beliefs of the Ahmadis are briefly summarised in the Mirza’s decalogue which he called the ten conditions of ‘Baiat’ (initiation). In them sympathy with all persons, Muslim or non-Muslims is enjoined, and it is asserted that the conquest of the world to Islam is to be effected by peace and not by war. The Mirza’s speeches and writings and his proselytizing zeal  naturally led to some ill- felling, yet, so far as is known, there is not a single incident on record in which his followers have been denied the use of mosques or Muhammadan burying grounds or have in any way been molested, except in one case at Cuttack where some convert to Ahmadiyyaism whished to change the form of worship in the principal mosque in the town -a course to which the rest of the Muhammadan population naturally objected.

Prophecies about Lekh Ram and Abdullah Athim (1891-97):

Mirza ghulam ahmed proved to be a greater danger communally than religiously owing to his prophecies foretelling the deaths of his opponenets. In 1886 and again in 1893 he issued notices prophesying the death of Pandit lekh ram by violence. This “prophecy” was fulfilled by the murder of (Pandit Lekh Ram on March the 6th, 1897). Ghulam ahmed’s prophecy naturally aroused suspicion against him of complicity in the murder. Government shared the suspicion and search warrant was issued for the search of Mirza Ghulam Ahmed’s house at Qadian. Nothing incriminating, however, was found. Pandit lekhram’s history is not without interest. He was at one time employed in the North- West Frontier Province Police (this province is now situated in Pakistan and known as KhyberPakhtunkhwa), but, owing to immorality and neglect of duty was reduced in rank and eventually resigned in 1884. He subsequently became a prominent Arya Samaj preacher). The immediate reactions of Lekh Ram’s murder on Hindu- Muhammadan relations were considerable. The first result was a reconciliation between the two sects into which, the Arya Samaj has split. The orthodox Hindus and Sikhs sympathized with the Arya Samaj, who however, somewhat alienated Sikh sympathy by comparing Lekh Ram to Guru Gobind Singh. The situation at the time was further complicated by the fact that five or six murders of Hindus by Muhammadans had recently occurred and appeared to have been more or less due to fanaticism.
Agitation, however, was chiefly confined to the educated classes in Lahore, Amritser, Ludhiana, Hoshiarpur, Ferozpore and Peshawar and was especially noticeable among the student class. Ill-feeling was stirred up by the Arya community but no outbreak occurred as a result and the situation gradually returned to normal. A proposal to put Mirza Ghulam Ahmed on security under section 107, C.P.C was considered but did not materialize.

Mirza Ghulam ahmed’s prophecies about this time began to attract wider attention. He prophesied the death of a Christian opponent Abdullah Athim, who died within the period foretold by the Mirza. In 1897 Dr. Clark, a C.M.S. (1) missionary, brought a case against him under section 107 C.p.C., alleging that he had deputed a man to murder him. Mirza ghulam ahmed was discharged but at the same time he was warned by the trying magistrate to desist from publishing inflammatory and provocative pamphlets, and was told that unless he adopted a moderate tone he could not fail but bring himself within the reach of the law.

Death of Mirza  1897- May 1908:

Down to his death in May, 1908, Mirza Ghulam Ahmed continued to propagate his faith with remarkably little opposition from orthodox Muhammadans. There was of course occassions when his teachings were actively resented, as for example, at Amritser in November, 1905, when the Police had to escort him from a public meeting to save him from an assault. Othodox opinion was aroused against him on that occassion by his eating and drinking on the platform from which he was speaking during ‘Ramzan’. When not carried away by his proselytizing zeal and extravagances in debate, then he often made use of language which did not really reflect his true opinions or even his teachings. The Mirza’s general outlooks on other religions appears to have been tolerant, if at times somewhat inconsistent. Thus, while he prophesied the speedy death of his enemies he declared that Muhammadans must allow the members of all other religions to live in peace, and likewise while condemning the whole Christian religion as false and anti-Christ, he nevertheless believed in Christ as a mighty prophet of God, not himself divine, but a divine messenger, who died (according to the old tale beloved by Hindus and Christians) in Kashmir. Speaking at a public meeting in Lahore in September 1904, he remarked that he did not consider all non-Muslim faiths false, and added that it had been revealed to him that Ram Chandra  and Krishna were true men of God and that he had no patience with those who spoke ill of them, he considered Baba Nanak as a true worshipper of God.

Loyality to the British Government:

His attitude towards Government was throughout one of loyality. In 1895 he published a pamphlet explaining his attitude toward the British Government in which he denounced ‘Jihad’ and enjoined loyality and goodwill towards Government.

After the death of Mirza Ghulam ahmed, his successor was Hakim Nuruddin, who has also an interesting story but we will not talk into that, though nurudin worte several books of which ‘ Faz ul Kitab” is the most noteworthy. It is a commentary on Christianity and was written under special instructions from Mirza Ghulam ahmed. Nur-ud-din commanded great respect among the Ahmadia sect and was considered to be the chief pillar of their faith. It was the reason that on the death of Mirza Ghulam ahmed the leading men of the Ahmadiyya sect elected him as their Khalifa which position he held till his death on the 13th march 1914. During his khilafat nur-ud-din spent most of his time in Qadian and confined his sole attention to the propagation of the Ahmadiyya tenets and doctrines, a duty which he performed with great zeal and fervour.

After his death the ahmadiyyas were splitted up into two parties, one party favoured the succession of Muhammad Ali, M. A , editor of the “Review of Religions”, and the other party, which commanded a majority, selected Mirza bashir-ud-din Mahmud, the son of the founder of the sect.

Muhammad ALi’s colleagues formed a separate society in Lahore where they founded the Ahmadiyya Anjuman-i-Ishaat-i-Islam and college of the same name.

First World War (1914-18)
From 1914 to 1918 the Ahmadis were politically quiescent. Their activities, such as they were, were mainly confined to public lectures which were not particularly well attended. Their record during the Great War was one of continuous loyalty. They subscribed to Government war loans, and towards the end of the war offered a double company of Ahmadis which, however, was never formed owing to the termination of the war. A territorial unit was subsequently raised.

Mirza Mahmood’s Visit to Europe 1924:
In 1924 Mirza Bashir -ud- din mahmud ahmed visited Europe with a party of 12 secretaries. The Party visited Rome, Paris, London and Venice. Reports were subsequently received that the Mirza had been in touch with communists and German nationalists, but there is no reason to regard them as true. It is of interest to note that the Ahmadis are much interested in Russia as they believe in a prophecy which promises them predominance in Moscow one day.

Ahmadis Killed in Kabul 1924-25:

The proselytizing zeal of the Ahmadis aborad has never met with any serious opposition except in Afghanistan. In September, 1918, it was reported that the Ahmadiyya movement was slowly but steadily spreading through Kabul and parts of Afghanistan. Information about the same time showed that the Ahmadis as a whole were distinctly anti-Afghan and that they were preaching that Afghanistan was the ‘dar-ul-harb’ whereas india was ‘dar-us-salam’. (Note: the same type of preaching has been carried out by zionist’s cia’s creation taliban who declare the Islam state of Pakistan as ‘darul harb’). This attitude was no doubt due to the stoning of two Ahmadi Maulvis a few years previously and to the general attitude of repression adopted towards the Ahmadis by the then Amir of Afghanistan. At the end of August, 1924, an Ahmadi missionary named Niamat Ullah Khan was stoned to death at Kabul for heresy. His execution was denounced not only by the Ahmadis in India but also by most of the orthodox Muslim press.
In February, 1925, two Qadyani shopkeepers in Kabul was also stoned to death for heresy. They had been convicted by the ‘Mullahs’ of heresy, and their sentences received the approval of the Afghan official authorities as a Police Superintendent and 15 constables were present at the execution. Ahmadi meeting of protest were held throughout India, and protests were also raised by the Ahmadis in England. The sensation caused restrained the Ameer as no further executions took place. After these executions there were rumours that the Ahmadis contemplated sending ‘Jathas’ to Kabul to propagate the Ahmadi faith, but the proposal never materialised. The relations of the Ahmadis with the present King of Afghanistan appear to be cordial, for on the occasion of his recent visit to England the Ahmadiya community in England presented him with an address of welcome. (2) (Note: who knows now a days taliban leaders not all of them but in higher stationed ‘Commodors” are infact those Ahmadis hiding behind the curtain of Islam and killing innocent Muslims and leaving the true enemies i-e occupied forces).

Ahmadya Activities in India and Abroad 1928:

A part from their communal activities the Lahore and Qadian Ahmadis are a well-organized and financially sound community with missions abroad and in India. Founded in 1914 as the “Anjuman-e-ishat-e-islam’ the Lahore section is mainly financed by regular subscription and by the sale-proceeds of religious books and has an annual income of about three lakhs of rupees. These funds are satisfactorily controlled, and there are capable secretaries in charge of the various funds, such as the ‘ tabligh fund’, the mission fund, the litrature fund, the ‘zakat’ fund, the buildings and books funds. Of their missions abroad the Working mission is the best known and has made about 1.000 converts in England. The heads of the working mission are Khawaja Kemal-ud-din and M. Abdul Majid. There is also German  mission which was established in 1922 by Mubarak Ali and Sadar-ud-din. The construction of a mosque was delayed owing to a rumour that the Ahmadis were pro-British propagandists, but this rumour was subsequently dispelled and large mosque has been recently erected in Berlin. There is a special missionary school at Qadian at which students who have passed the Maulvi Fazal examination are trained in missionary and propaganda work. The Qadian party has several papers of which the Al-Fazal, the Sunrise, the Nur, the Faruq, the Misbah and the Ahmadiya Gazzette are the best known. The number of their followers was given in the Panjab census report of 1921 as 28,856, but this appears an under-estimate and they probably number about 75,000.(3)

1) The Ahmadyya Sect-Notes on the Origin, growth and Development of the Movement up to year 1938. Source: National Documtation Center, Islamabad)
2) Church Missionary Society London.

Kashmir Committee 1931:
On 26 July 1931, an All india Kashmir Committe was established with Mirza Mehmud as its head. The Ahrar launched a massive movement for the Kashmiri Muslims and ultimately Mirza mahmud resigned.

According to another authentic source Ahrars Launch anti-Ahmadya Campaign in 1932-33, On the 4th March 1933, the Working COmmittee of the Majlis-e-Ahrar met at Lahore and adopted a number of resolutions.It was decided to push forward the campaign against the Ahmadis by the formation of a new body according to the reports of Panjab CiD secret Report on Majlis-i-Ahrar, 1938 (NDC islamabad).

Qadyani Militancy 1934:

IN the meantime, the general attitude of the Ahmadis at Qadian was becoming distinctly militant and aggressive. Reports received in 1934 indicated that there was a marked tendency towards the exercise of autonomy and the establishment of the imperium in imperio by the Ahmadiyya community at Qadian. Some of its local manifestations were the existence of

(a) a body of volunteers who were allowed to use arms for musketry practice.

(b) Ahmadiya courts known as ” Idara-i-Faujdari”. A document purporting to be a “summons” to a ” defendant” in a Qadian analogous to those used in law courts in the document were reported that people were sentenced to boycott if they offended the Ahmadiyyas, that non-Ahmadis were brought into these proceedings under pressure, that Mirza Bashir-ud-din Mahmud had “established a parallel government” in Qadian by introducing the “Mahmudia Penal Code”, which was openly contrary to British Laws, and that it was an ordinary thing for Ahmadi “Courts” to cause a Qadiani to be flogged or turned out of the city; and

(c) the Siyasi Anjuman-e-Ahmadiya, apparently a body interested in political welfare of the Ahmadis.

In 1936, at a meeting of the National League, Shaikh Bashir Ahmed announced that it was essential for the Ahmadis to take an active part in the political life of the country. With this object in view, he said, the Ahmadya Jamat would be prepared to co-operate with Jawahar lal nehru if a suitable programme could be prepared. Under instructions issued by the National League, some Ahmadi volunteers participated in the reception accorded to Pandit Jawahar Lal on his visit to Lahore in May-June, 1936. Then there were issue arosed in 1937, the issue of burial of an Ahmadi into Muslim graveyard, then in the same year the Ahmadi conflict with sikhs was goes on in the same year, serious dissentions broke out in the Ahmadi community in June 1937. Two disaffected Ahmadis, Fakhr-ud-din Multani and Abdul Rehman Misri, published posters containing serious allegations against the personal character of the head of the Ahmadiyya community and Abdur Rehman Misri, who was the Headmaster of the Ahmadi School of religious teachings, started a rival organization called the “Majlis-i-Ahmadiyya Qadian”, with himself as President and Fakhr-ud-din Multani as Secretary. The Lahore Ahmadi party, the Arya samajists, and the Ahrars all took sides with the secessionists. The two rebels were excommunicated and threats of violence were held out against them by Mirza Bashir-ud-Din Mahmud in his speeches. The threats led an Ahmadi fanatic to stab Fakhr-ud-din multani and another Ahmadi secessionist on the 7th August.  in 1938 Haji abdul ghani of majlis-e-ahrar was died in un clear circumstances, in Batala. suspicious circumstances of a wound on the head, and it was falsely alleged that he had been murdered by the Ahmadis for his anti-Ahmadi activities. Actually, the Haji had sustained fatal injuries after attending a dinner. The case remained untraced.

Secret Report of Panjab CID files Lahore