Intro
As we all know, Mirza Mubarak Ahmad was the youngest son of MGA. He died abruptly in 1907 and this death sent shock-waves through MGA and his followers, since MGA was always predicting the death of his opponents, thus this death, coupled with the death of Abdul Kareem made Ahmadis doubt the truthfulness of MGA. In fact, MGA was predicting his full recovery in the Al-Badr (See the ref in the below). MGA even tried to get him married to another toddler, nevertheless, he died. Another failed prophecy by MGA. One more thing, in 1899, MGA was calling Mirza Mubarak Ahmad as “Spark in the light of Allah” and claimed that he would cure people and his fame would spread throughout the world.
Continue reading “Was Mirza Mubarak Ahmad the Musleh Maud?”
“Luckily I escaped,” he said in an interview during which he acknowledged that Pakistani police had named him “as a terrorist” over the Dec. 12 incident at a mosque in Pakistan’s Chakwal district.
Ahmed said he had returned to Canada before he could be arrested. “That’s how I am safe here, thank God. It’s all work of God, I believe, because had I been caught it would have been not good for my health at all.”
After a mob estimated at between 1,000 and 3,000 stormed the mosque belonging to the minority Ahmadiyya sect in Dulmial, leaving two dead and a half-dozen wounded, Pakistani news agencies identified Ahmed as the key figure behind the attack.
They have claimed that we attacked. It was not an attack. It was an agitation. They attacked us
He denied that, and told the National Post a different version of events, saying a peaceful procession had entered the mosque after being taunted, pelted with stones and shot at. “They have claimed that we attacked. It was not an attack. It was an agitation. They attacked us,” he said. “The rest of what happened was a natural reaction.”
But leaders of Canada’s Ahmadiyya Muslim community said they were unsettled by Ahmed’s return to Ontario and the apparent lack of a Canadian investigation. Safwan Choudhry, a spokesman for the Ahmadiyya Muslim Jama’at, said someone who had taken part in religious persecution in another country “should not have safe haven in Canada.”
In a Twitter post following the incident, the Canadian High Commission in Islamabad commended the government of Punjab “for undertaking to hold mob leaders in Chakwal to account.” But it is unclear what, if anything, Canadian authorities are doing themselves.
RAZA AHMAD RUMI/TwitterA mob estimated at between 1,000 and 3,000 stormed the mosque belonging to the minority Ahmadiyya sect in Dulmial, leaving two dead and a half-dozen wounded.
Upon his return to Toronto’s Pearson airport, Ahmed was questioned “and they were satisfied and said that I can go,” he told the Post. “And then CSIS (the Canadian Security Intelligence Service) came and asked me questions and they said, ‘Okay, no problem.’”
Global Affairs Canada referred questions to the RCMP, which declined to comment, as did Peel Regional Police. The High Commission of Pakistan in Ottawa said it was “premature to fix the responsibility” until the police investigation was complete.
“Rest assured, we have rule of law in Pakistan and all those individuals who are responsible for the incident will be taken to task with the due process of law,” said Nadeem Kiani, the press secretary.
The incident is rooted in the persecution of Ahmadiyya Muslims, who are prohibited by Pakistani law from identifying as Muslims and, like Shiias and Christians, are subjected to attacks.
According to Ahmed, the mosque in Dulmial village, about 150 kilometres south of Islamabad, was built in the 1800s and “occupied” by Ahmadiyyas in 1996. A court dispute over ownership of the mosque remains unresolved, he said.
Last December, Ahmed said he was in the village as it was preparing for a procession marking the birthday of the Muslim prophet Muhammad. “I was not the organizer of this procession,” he said.
He said the procession route was to pass by the Ahmadiyya mosque and there was talk of a protest. As “a high-profile person in good books” because of his community work, the locals consulted him and he suggested they write to the authorities.
The resulting petition, signed by 580 villagers, spoke of “extreme measures” unless police took action to remove the Ahmadiyyas from the mosque. Ahmed’s signature was among the first on the petition.
The Ahmadiyya community, meanwhile, wrote to the district authorities on Dec. 5 to ask for additional security, warning that locals had “incited to violence” and talked about taking “forcible possession” of the mosque.
Prior to the procession, Ahmed said, an announcement on the village loudspeaker system told people not to bring weapons. Once the group had reached the mosque, they asked police to seal the building and remove the Ahmadiyyas.
But police would not do so. “There was some frustration at the time and also quite a few people from close-by communities started coming because they learned about the incident,” Ahmed said.
Ahmed claimed the Ahmadiyyas taunted the protestors, who began to scale the walls. He said three were injured by gunfire from inside the mosque and one protester was pulled in while he was climbing and later died of a gunshot wound.
“I mean what do you expect from a large crowd? They will sit tight and get shot at and stones throwed at them and wrong type of words used against them? There are elements, they will do something and they did it. Some of them who are youngsters tried to climb the wall. But none of the Ahmadis got hurt at all, not even a scratch.”
I mean what do you expect from a large crowd? They will sit tight and get shot at?
However, one of the dead was reportedly an Ahmadiyya who suffered a heart attack inside the mosque. The Canadian Ahmadiyya group said the man had family in the Toronto area. The dead protester was identified by the Nation newspaper as Nahmeed Shafique, 28.
The protesters eventually forced their way into the mosque, where they prayed, said Ahmed, who said he had negotiated with the authorities to bring it to an end. He claimed the fires seen on videos of the incident were set by Ahmadiyyas, who torched their documents and furniture before fleeing.
“That’s nonsense,” said Choudhry, adding video footage showed otherwise. In the videos, protesters can be seen looting the mosque and throwing the contents into piles, which are later seen in flames.
Fearing he would be arrested, Ahmed said he had phoned the Canadian high commission to say “that this incident has happened and … I need your help.” But it was a Friday and the mission was closed, and he stopped using his phone.
Members of the #Ahmadiyya Muslim Community in #Chakwal#Pakistan attacked at their mosque by a mob of nearly a thousand – NO ARRESTS MADE!
Because of a heart condition, he said he had been told he needed an angiogram. “So I thought before I do that there, they will arrest me from the hospital and I may not get my treatment done which could cause death so I should leave. This is what I was suggested, so immediately I was able to buy a ticket and come out. I was lucky.” Upon returning to Canada he had bypass surgery, he said.
A Joint Investigation Team submitted a charge sheet against 61 suspects, according to a report in the Dawn newspaper, which named Ahmed as the “main suspect” and said he had fled before authorities could put his name on an exit control list.
Ahmed said he was among those Pakistani police had “unfairly” named. He said that in addition to “terrorism,” police had accused him of 10 to 12 more minor crimes but he believed the judge appointed to the case would drop charges against everyone, except against those suspected of killings and property damage.
“This is an incident where the government is trying to protect the minorities and working against the majority. That’s why we all are punished,” said Ahmed, who said he had lived in Canada for over 40 years.
Why are they occupying a mosque which is built for Muslims by Muslims?
Dawn reported the Senate Committee on Human Rights had recommended the government take up Ahmed’s case with Canadian officials and seek his extradition. But Canada does not have an extradition treaty with Pakistan.
Asked why the Ahmadiyyas could not have been left to worship at their mosque, Ahmed said that under Pakistani law Ahmadiyyas were not allowed to have mosques. “They should not have anything to do with mosques and they cannot be called Muslims,” he said.
He said Ahmadiyyas were free to worship but not in a mosque. “They could have used a home or build one place, no problem. But why are they occupying a mosque which is built for Muslims by Muslims? This is aggression.”
Choudhry said Canadian Ahmadiyyas were concerned that the persecution they fled was following them to Canada. The website of an organization affiliated with a Mississauga mosque Ahmed has attended calls the Ahmadiyya faith “evil” and an attempt “by anti-Islam forces to disunite Muslims.”
Choudhry said he hoped for a “measured response” from Canadian authorities, which could include taking action against those who “bring values that are both un-Canadian and dangerous to those living in Canada.”
National Post
• Email: sbell@nationalpost.com | Twitter: http://tu9srvbirvvtnyrwbgf0zm9ybs50d2l0dgvylmnvbq00.g00.nationalpost.com/g00/2_bmV3cy5uYXRpb25hbHBvc3QuY29t_/TU9SRVBIRVVTNyRodHRwOi8vcGxhdGZvcm0udHdpdHRlci5jb20vd2lkZ2V0cy9mb2xsb3dfYnV0dG9uLmEwZWMzMTE5ZDhkYjJiYzU0MjJmMjE0NGM4OWFkN2E5LmVuLmh0bWw%2FaTEwYy5tYXJrLmlmcmFtZS50eXBlI2RudD1mYWxzZSZpZD10d2l0dGVyLXdpZGdldC0wJmxhbmc9ZW4mc2NyZWVuX25hbWU9U3Rld2FydEJlbGxOUCZzaG93X2NvdW50PXRydWUmc2hvd19zY3JlZW5fbmFtZT10cnVlJnNpemU9bSZ0aW1lPTE0ODczNjk3Mjg2NDM%3D_$/$/$#dnt=false&id=twitter-widget-0&lang=en&screen_name=StewartBellNP&show_count=true&show_screen_name=true&size=m&time=1487369728643
_______________________________________________________________________________________________Links and Related Essays
https://ahmadiyyafactcheckblog.com/?s=Chakwal
Evidence which proves that Mirza Tahir Ahmad radicalized Ahmadi’s as soon as he came to power (1982)
Mirza Tahir Ahmad lied about Ordinance–XX and his exodus from Pakistan
Abdul Sami Zafar tells the inside story on the May 29th, 1974 Rabwah train attacks
‘Luckily I escaped’: Man accused of role in deadly Pakistan mosque attack tells of his return to Canada
_____________________________________________________________________________________________Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack
#rabwahraid #chakwalattacks
Intro
I have copied and pasted the entire PDF in the below. I added the footnotes into the text and made them bold so as to show that they are added by Brush, not me.
This seems to have been written in 1953 and 1954 and published in 1955. There is a reference in here to May-1954, which proves that this paper hadn’t been totally finished by then. SE Brush doesn’t mention the stabbing attempt on the Khalifa in March of 1954. In 1953-1954, the Khalifa told Brush that Tahrik-i-Jadid money was used to fund missionaries. This study was also quoted in the Muslim Sunrise of the First Quarter-1956 and the Ahmadiyya Gazette of Oct-2021.
Continue reading “Ahmadiyya in Pakistan by S.E. Brush (1955)”
Intro
This entire entry is taken from the Lahori-Ahmadi newspaper, “The Hope Bulletin”, see the editions of Dec-2007 and Jan-2008. This is obviously a cover-up-job. The originals are in Urdu and Ahmadis are fond of mis-translating, editing or leaving out major details.
[English translation by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California of Yaad-eRuftagaan (Biographies of Prominent Members of the Lahore Ahmadiyya Movement), Volume 1.]
Maulana Syed Muhammad Ahsan Amrohi was one of the stalwarts and leading ‘Ulama of the Ahmadiyya Movement. He was one of the favoured persons who stood in the closest circle of the supporters and followers of the Promised Messiah. During his stay in Qadian, which used to be for quite long periods, he used to be the khateeb and imam of Masjid-i-Mubarak, where the Promised Messiah used to offer his Friday prayers behind him. His khutbahs were like an ocean of Qur’anic subtleties which quenched the spiritual thirst of hundreds of those who offered their Friday prayers in that masjid. His khutbahs were published in the Ahmadiyya Movement’s newspapers and are available in the Jama‘at’s library for all those who would like to benefit from the spiritual and intellectual power of his sermons. Before joining the Ahmadiyya Movement, Maulana Amrohi was an elect member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India. Nawab Siddique Hassan Khan had a deep interest in religious knowledge and had gathered around him a majlis from amongst the eminent ‘Ulama of the time from the Indian Sub-continent by employing them on high salaries. These ‘Ulama used to provide him with research material from which he wrote and published some outstanding books on Hadith and the teachings of the Qur’an. Maulana Amrohi was one of these research scholars and was held in high esteem for his learning. The Qur’anic verse, “Allah grants knowledge to whom He likes from amongst His slaves,” applies perfectly in the case of Maulana Mohammad Ahsan Amrohi. Those who had the good fortune of seeing him or keeping company with him attest that he was one of the ‘Ulama-iRabbani whose hearts were full of the light of iman. Whatever deductions he made from the Qur’an and the Hadith was so outstanding that no opponent could ever dispute his arguments. He had not only a deep insight into the teachings of the Qur’an and Hadith but was also an accomplished scholar in Sarf, Nahve, Fasalat, Balaghat, Mantiq and Philosophy.
Continue reading “Life sketch of Maulvi Syed Muhammad Ahsan Amrohi”
Intro
After the famous pension stealing scam that MGA engaged in, he was banished to work in Sialkot, in the office of Deputy Commissioner of the Sialkot District, essentially a tax collector (see “Mujadid-e-Azim“, online abridged English edition). MGA allegedly lived in the house of Mir Hisamuddin (also spelled Hassam ud Din)(MGA called him the Chief of Sialkot). Mirza Ghulam Ahmad said that he was in Sialkot 7-8 years (See ROR of Nov-1904), and some time before the publishing of the Barahin (see Lecture Sialkot, page-60). Thus, MGA was in Sialkot from 1860-1868. After MGA died, this was changed to 1864-1868 (see Seeratul Mahdi, 1923( Vol. 2, p. 178). However, it was changed again soon thereafter. MGA moved from this house eventually and moved to “Kashmiri Mohalla”, this is the same neighborhood wherein Maulvi Abdul Karim Sialkoti was born. In 2018, the Ahmadiyya Jamaat in Pakistan tried to build a museum in one of these houses and failed.
Allegedly, when MGA had just arrived in Sialkot, the deputy commissioner of Sialkot (Mr. Parkinson) needed to interview an Arab, who they speculated to be a spy. There was no one who could speak and read Arabic fluently, so they called MGA and asked him to translate for them (Seerat-ul-Mahdi, Vol. 1, p.140).
While in Sialkot (1864-1868), Mirza Ghulam Ahmad’s best friend was a Hindu lawyer Lala Bhim Sen. MGA interacted with quote a bit and even tried to tell his fortune (in terms of predicting case outcomes). Through the efforts of Maulvi Elahi Baksh, Chief District Inspector of Schools, night classes in English were started for the clerical staff of the courts. Mirza sahib joined this class and completed the study of one or two primers of English and failed (via Syed Mir Hassan). MGA even took a test to become a lawyer and failed (see “Mujadid-e-Azim“, online abridged english edition). MGA worked in various capacities in Sialkot, mostly working in the Ahlmad department that was responsible for logging cases and file keeping etc. (Tarikh-e-Ahmadiyyat, Vol. 1, p.82-83), One narration indicates that MGA was also the “deputy sheriff” at the court (not in the policing department, but a role in the court. Research is needed in regard to this post). (Seerat-ul-Mahdi, Vol. 2, p. 178). One gentleman, Mian Buta Kashmiri, whose house MGA also lived at in Sialkot, said, “I see him as a walliullah [a saint who God holds dear]. Once, my father fell ill and all the doctors had given up, saying that he would die and that any further treatment would be a waste. We called Mirza Sahib. He prayed for my father and gave him some medicine. Allah the Almighty, through his prayers healed my father. Countless prayers he said for us were accepted.” (Tarikh-e-Ahmadiyyat, Vol. 1, pp. 85-86). MGA also spoke to a Bishop Weldon (see Seeratul Mahdi, page 255).
Jalil Mir alleges that while MGA was in Sialkot, he had an affiliation at the Adda Pasrurian with a buggy stand in front of the Lady Anderson Girls High School where he was often to be found counselling those who came to see him. A small mosque close to Allama Iqbal’s house became the first Ahmadiyya temple in the city. Thus, MGA lived in the same neighborhood that Iqbal grew up in (Iqbal Manzil). It was named after Hakim Mir Hisamuddin, first cousin of Maulvi Mir Hasan, who became a convert. In one of the side streets lived Mirza Ghulam Ahmed himself. MGA allegedly lived in the house of Mir Hisamuddin (also spelled Hassam ud Din)(MGA called him the Chief of Sialkot) for some time. MGA moved from this house eventually and moved to “Kashmiri Mohalla”, this is the same neighborhood wherein Maulvi Abdul Karim Sialkoti was born. In 2018, the Ahmadiyya Jamaat in Pakistan tried to build a museum in one of these houses and failed. Mir Hamid Shah of Sialkot alleges that MGA would listen to commentary of the Quran at the house of Sheikh Nur Muhammad (Allama Iqbal‘s father) in Sialkot. Syed Mir Hassan was also around and was MGA’s friend in Sialkot in this era (1860–1868).
The house next to the mosque was that of Maulvi Mir Hasan. The house preserved after Pakistan as Iqbal’s birthplace is not his, but that of his brother Babu Ata Mohammad, who became an Ahmadi. In these 12 pages, he mentioned Mirza Ghulam Ahmad and his life in Sialkot. This seems weird because Muhammad Ibrahim Mir Sialkoti wasn’t even born in 1864, he was born 10 years later in 1874. Thus, he must have heard from his elders.
While in Sialkot (1864-1868), Mirza Ghulam Ahmad also seems to have made fast friends with Syed Mir Hassan (a devoted follower of Sir Syed Ahmad Khan and Quranism). Even after MGA died, Syed Mir Hassan related his story of meeting MGA in the 1860’s and discussing many things. Allegedly, Syed Mir Hassan had even encouraged MGA to apply to be a Professor of Arabic in the Punjab University, but MGA declined (see Dard). In one such discussion, Mir Hassan spoke of a new commentary of some verses of the Holy Quran written by the then modern Islamic thinker, Sir Syed Ahmad Khan. MGA told Mir Hassan Sahib to bring a copy of the commentary the following day. When MGA read the commentary, he did not like it one bit. (Hayat-e-Tayyaba, pp. 24-25).
During his stay at Sialkot he raised himself to the eyes of notables and got access to the offices of British colonial rulers. He helped Britishers in their date to date business. He assisted Mr. Praxon, Deputy Commissioner Sialkot in interrogation of an arab youth namely Muhammad Saleh for suspicion of espionage. He joined english language classes set up for court munshis there. He held some religious discussions with a British Church Priest father Butler MA. While proceeding back to England, father Butler paid a special farewell visit to Mirza Ghulam Qadiani in the office of Deputy Commissioner Mr. Praxon When Mr. Praxon asked him of his visit, father Butler said he has come to see Mirza Ghulam Qadiani. Then he held his talks with Mirza there.
It is said that it was about time when Mirza Ghulam Qadiani was properly inducted into the service of Britishers for an agreed sum of monthly salary. He then returned to Qadian on the pretext of joining funeral of his mother. Earlier, when he was in Sialkot, a friend told him to apply for the job of Arabic Teacher in newly set up Punjab University for a salary of Rs. 100/- per month about 7 times higher than what Mirza Ghulam Qadiani was earning at that time, but he refused (See Seeratul Mahdi part I page 140 onwards).
Ahmadiyya sources allege that MGA also debated Reverend Elisha, an Indian priest who resided in South Hajipura. During the debate, the Reverend contended that, “Salvation cannot be achieved without accepting Christianity.” Mirza sahib retorted, “Define salvation and what you understand by it in a comprehensive manner.” Reverend Elisha could not give a detailed reply, and quickly ended the debate. His final remarks were, “I have not studied this kind of logic.” (see “Mujadid-e-Azim“, online abridged English edition). Sometimes, a Christian missionary school’s headmaster called Nasrullah would also attend and MGA would usually engage in religious debates with him. “Those present would greatly enjoy MGA’s speeches.” (Seerat-ul-Mahdi, Vol. 1, p. 253). A man by the name of Maulvi Mahbub Alam Sahib lived in Sialkot and MGA would visit him. He would also greatly encourage Lala Bhim Sin to visit (Seerat-ul-Mahdi, Vol. 1, p.253).
Allegedly (see “Mujadid-e-Azim“, online abridged english edition), during his stay in Sialkot, Mirza sahib shared a small apartment with Hakim Munsab Ali, deed writer by profession. The apartment was in a bazaar, not far away from the clinic and pharmacy of Hakim Hassam-ud-Din and this created the opportunity for the two to get acquainted. Mirza sahib taught Hakim sahib some portions of two books of medicine, Qanuncha and Mujaz. Dard alleges that the superintendent of the deputy commissioner’s office, where MGA worked, was Pandit Sahj Ram (see page 51). Mirza Murad Baig of Jullundur visited MGA in Sialkot (see Dard, page 49). The homeowners who housed MGA in Sialkot later reported what his daily activities after work were. One family said it was famously known that when MGA would “return from court, after entering the front door, he would not turn around and close the door, lest his gaze fell on a woman in the street. Instead, he would first close the door, with his back to it, with his hands and then turn and lock the chain.” (Hayat-e-Tayyaba, p. 20). MGA also met Maulvi Abdul Karim Sialkoti therein (he was roughly 7-8 years old).
In 1868, MGA’s mother died. MGA’s father sent a servant to trek from Qadian to Sialkot (2 days trek) and to tell MGA that his mom was about to die (even though she had already died and was already buried) and his father (Mirza Ghulam Murtaza) was finally allowing MGA to come back to Qadian. The servant arrived in Sialkot and informed MGA of the situation, MGA immediately resigned and began the journey home, however, the servant confessed to MGA that his mother was already dead, nevertheless, MGA arrived in Qadian in 1868 and was now forced to work for his father in recovery of lands and other court cases. A servant of his, Mirza Ismail Baig Sahib, who would accompany MGA to court cases his father would send him to. He explained that whenever they would embark on a journey towards the court, MGA “would begin to walk on foot and have me on the horse”. Ismail Baig said that he would endlessly tell MGA to sit on the horse and said that he felt embarrassed riding on a horse while he walked. However, the MGA, in reply, would tell him, “I am not embarrassed by walking, so why are you embarrassed to ride?” Halfway through, MGA would swap positions and ride the horse and when returning, would ask Ismail Baig to ride the horse first (Hayat-e-Tayyaba, p.16).
In 1880, MGA published a revelation that he got during in his time in Sialkot, this is considered MGA’s first ever revelation (See, Barahin-e-Ahmadiyya Part III, Ruhani Khazain, Vol. 1, pp. 274-276).
“… those were sweet times for me because I enjoyed solitude among the multitude and I was a unity in diversity. I lived in the city like a dweller in the wilderness. I love Sialkot as I love Qadian because some of my early years were spent there and I walked around a great deal in the streets of the city.” (Lecture Sialkot [English translation] pp.61-62, 1902-1904).
MGA was also subjugated to discrimination, even at his office, by a superintendent of the Sialkot offices, Pundit Sehj Ram. This wretched man took aim at MGA, not only because he was his subordinate, but also because MGA was a Muslim. Sehj Ram spew malice against Islam and its Holy Foundersa and spoke ill of the two in front of MGA. (Haqiqatul Wahi, Ruhani Khazain Vol. 22, p. 309).
Continue reading “Mirza Ghulam Ahmad’s life in Sialkot 1860–1868”
Intro
In the below, we have posted the entire book, “The Ahmadis of Islam: A Mormon Encounter and Perspective” by Garth N. Jones. This was published in the 1980’s.
Continue reading ““The Ahmadis of Islam: A Mormon Encounter and Perspective” by Garth N. Jones”
Intro
Ahmadis are the enemies of all Islamic organizations in the world. Specifically, here in the USA, Ahmadis like Kashif Chaudhry have made it there habit to attack all of the famous Muslim-activist, like Linda Sarsour, Nihad Awad, and many many others. Kashif Chaudhry has recently attacked these activist and called them “Sunni-Extremist”, he has been taught by Ahmadi mullahs to hate Sunni/Shia versions of Islam. Take a look at some of his recent tweets
Kashif’s tweets
Kashif Chaudhry hates Linda Sarsour
Mirza Masroor Ahmad is a vicious Mullah. His management scheme is centralized. he pulls all the strings for every spokesman of the Ahmadiyya Movement. He has ordered Kashif Chaudhry to attack all Muslim leaders in America and to question their integrity and honesty.
Kashif Chaudhry hates Nihad Awad
Kashif has been ordered by his Khalifa, to continue to attack all Muslim leaders in America. Ahmadis have been doing this for years. In fact, this is the reason that Ordinance XX was passed in 1984, so stop the anti-Islamic activities of the Ahmadiyya Movement.
Conclusions
Ahmadis dont sit, pray or stand with Muslims in any country in the whole world. They are banned in Saudi Arabia, their literature is banned in Bangladesh and Pakistan, and they continue to malign Muslims and call them terrorists, or sympathizers with terrorists and etc.
Intro
Ahmadiyya leadership has been editing the life of Mirza Ghulam Ahmad since 1889. In this specific case, MGA clearly wrote his Date-of-Birth in 1897 as “either 1839 or 1840”, in fact, it was well known, since his family always told him that he was born the same year that Ranjit Singh died, which is 1839. Even as late as 1906, the Review of Religions (english) wrote MGA’s birth as 1839, and connected it with the death of Ranjit Singh (see page 229). However, as soon as MGA died, the Ahmadiyya editing team got working….In the Review of religions for June 1908 (english)(see pages 235-238), they began trying to backdate MGA’s year of birth, since they knew that MGA died abruptly and failed his famous prophecy that he would live 40 additional years after 1891-1892, just like it was prophecied in the hadith in terms of the Messiah, (see Nishan asmani {1892}, page 14–17).
_____________________________________________________________________________________________The scans from Seeratul Mahdi
The translation from SM
Seerat Almahdi vol 3 Page 301 and 302 – written by MGA’s son Mirza Bashir-
“Mian Mairaj uddin sahib umar, has printed an article about DATE OF BIRTH OF Mirza Ghulam Ahmad -in Alfazal of 3 August 1937. Mairaj Uddin calculates according to Hindi, Hijri and Eiswee year and after many delibrations – NOW GO TO NEXT PAGE -and you will see in the RED circle DOB of Mirza Ghulam as “17 Februrary 1832. Next short para (pulple box) “it makes it absolutely clear that AanHazoor (MGA) age was near 80 years according to his Ilham”. I suppose people who were around Mirza Ghulam then and more so NOW have to concoct stories to earn their 2 time bread- what a way to earn a living.
_____________________________________________________________________________________________Even the Lahoris edited their books after 1937
Muhammad Ali had written many books about MGA and always wrote down 1839 as the Date of Birth, however, in later editions of those books, the Lahori-Ahmadis made a note of the change and ironically agree with their Qadiani counterparts in this regard.
_____________________________________________________________________________________________Muhammad Ali in 1918
In this book, which was published in 1918, Muhammad Ali agreed that MGA was born in 1839 (see page 1). However, later editions of this book have changed the date to 1836 and then 1835.
______________________________________________________________________________________________
Braheen-e-Ahmadiyya Vol. 5 was written and published in the winter of 1908
This is an important fact. In this book, MGA’s editors began changing MGA’s comments on his age. Ahmadis use a comment from this book to prove that MGA was much older in 1905. https://ahmadiyyafactcheckblog.com/?s=vol.+5.
—“God knows the real age but according to my knowledge, my age is near 70 years at present in the year 1323 AH. God knows best” [Zamima Baraheen-e-Ahmadiyya Vol 5 page 193].
______________________________________________________________________________________________
Ahmadi’s also quote Sanaullah
Ahmadi’s have cherry picked these quotes, we need to see the full quote to properly analyze.
Maulvi Sanaullah Amritsari who was a staunch opponent of MGA writes:
“Mirza Sahib has said that his demise would be near 80 years of age and perhaps he has fulfilled all those conditions” [Ahl-e-hadith 3rd May 1907 page 3 column2]
Maulvi Sanaullah probably wanted to prove that Ahmad (as) had reached 75 years of age and should die now according to his own prophecy. He writes in another place:
“A person who is older than 70 years of age (as is Mirza sahib himself)…” [Tafseer-e-sanai Matbooa 1899 Hashia 4 under ayat Inni mutawaffeeqa]
______________________________________________________________________________________________Ahmadi’s also quote Batalvi
Risala Isha’at-us-sunnah vol 15, page 191 in 1893 thus:
“He’s already 63 years old..”.
_______________________________________________________________________________________________Links and related Essays
https://ahmadiyyafactcheckblog.com/2018/12/06/mga-was-born-in-1839-per-the-ror-of-june-1906/
Click to access reviewreligionsenglish1908.pdf
______________________________________________________________________________________________
Tags
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Intro
Ahmadiyya leadership has mixed themselves up with politics since at least 1889. This is how they maintain their tax-exempt status. So Ahmadis and their leadership are regularly engaged in schmoozing elected officials. In fact, Kareem Ahmad, a California-based Ahmadi, has been accused of political fraud, as he donated heavily to the Obama campaign and expected legal-help, or he expected state officials to look the other way, as he defrauded millions of people. In fact, he was able to get his Khalifa a VIP escort all around California, as well as a visit to the white house.
As we all know, if any country revokes Ahmadiyya’s tax-exempt status, all Ahmadiyya property will be seized and auctioned off, like the JW’s in France. In the USA, Ahmadiyya outwardly tells the world that they are not a political organization, however, that is lip-service, they only say this as they align themselves with the Johnson Amendment.
In Pakistan, India and other countries, the Johnson Amendment doesn’t exist, and Ahmadiyya acts like a For-Profit company. In fact, the Tahir-Heart-Hospital in Rabwah is the proof.
Mirza Masroor Ahmad calls Donald Trump as “insane”
Commentary
Mirza Masroor Ahmad speaks very boldly here, he calls Donald Trump as “speaking like an insane person”. Lets see that happens to Ahmadiyya in America, as we all know, Donald Trump isn’t shy and will work on pulling the tax-exempt status of all of those who oppose him.
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Links and Related Essay’s
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