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July 2017

Ahmadis always lie about conversions at the #Ukjalsa

Intro
Another fiscal year for Ahmadiyya has ended.  Again, Ahmadiyya leadership has lied about its converts for 2016-2017 year.  They are claiming 2017=609k new Converts vs. 2016=584k. This is another total lie.  Ahmadiyya leadership does this every single year….they lie about converts, just to keep ahmadis happy and thinking that their jamaat is growing…

See here: https://ahmadiyyafactcheckblog.wordpress.com/2017/01/15/ahmadis-lie-about-themselves-being-the-fastest-growing-islamic-sect-world-christian-encyclopedia/

Check out this video

https://ahmadiyyafactcheckblog.wordpress.com/2017/07/16/the-ahmadiyya-jalsausa-is-a-marketing-event-nothing-else/

https://ahmadiyyafactcheckblog.wordpress.com/2017/07/28/ahmadiyya-and-the-panama-papers-2017-update/

https://ahmadiyyafactcheckblog.wordpress.com/2017/01/15/ahmadis-lie-about-themselves-being-the-fastest-growing-islamic-sect-world-christian-encyclopedia/

What is “Zadham-e-Ishq” aka “the love potion”

Intro
Mirza Ghulam Ahmad’s teachers were opium addicts, that appears to be his introduction to opium. In fact, MGA displays all the characteristics of an opium addict by age 30 or so. He must have been eating opium since his days as a child. It is said about Noorudin that he was fond of giving out a certain medicine to those people who were impotent, before he ever met MGA, in those days, that medicine didn’t have a name. Nevertheless, MGA was impotent in 1884, but he still got married, he then credits Nooruddin for giving him some mystery medicine which MGA claims cured him. MGA then claims to have many children with Nusrat Jehan, however, it is doubtful that MGA was the father, my team of researchers tends to think that Noorudin was the real father. The medicine was never named in MGA’s life, since MGA was lying about his opium use.
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In 1923, the truth about MGA and opium begin coming out

 “””Hafiz Hamid ‘Ali (deceased), who used to attend upon the Promised Messiah,as relates that when the Promised Messiahas married the second time he felt great weakness in
himself as he had led a celibate life for a number of years and had adopted a course of physical discipline. Then he used the prescription which was revealed to him and which is known by the title Zad Jam-e-‘Ishq,1217 and it proved very blissful.… There are two reports about its being revealed. First, that the prescription itself is revealed; and second, that someone told the Promised Messiahas about this prescription and then he was commanded by revelation to use it. [Allah knows best].””” [Siratul-Mahdi, part 3, no. 569, p. 50–51, 2nd ed] {{also see tadhkirah, 2009 edition, page 1010}.

“””The following is the formula for Zad Jam-e-‘Ishq—an abbreviation in which each letter represents the first letter of an ingredient*: za‘afran (saffron), dar chini (cinnamon bark), ja’ifal
(nutmeg), afyun (opium), mushk (musk), ‘aqriqarha. [Siratul-Mahdi, part 3, second edition, p. 51, Riwayat no. 569]”””

*English names of these ingredients are as follows: (i) pellitory root, (ii) pyrethrum; Latin name: (i) anacyclus pyrethrum), shingraf (cinnabar), Qaranfal (clove). These ingredients are taken in equal weight, ground, and made into pills, which are then coated with Roghan-e-Sammul-Far (Arsenic dispersed in Cow butter) and taken once a day. Its name is derived by taking the first letter (in Urdu) of each ingredient.
_______________________________________________________________________________________________
The Nooruddin connection

(hayat e nur volume 10 pg 774)
_____________________________________________________________________________________________
1955

“””with the grade of God, its use in early pregnancy gives birth to a boy”””, Al-Fazl, May 14th, 1955


______________________________________________________________________________________________
1965

“””men’s medicine to strengthen the weak and elderly”””””, Al Fazl, October 30th, 1965


_____________________________________________________________________________________________Links and Related Essays

https://ahmadiyyafactcheckblog.com/2017/12/17/nooruddin-treated-mirza-ghulam-ahmad-for-impotency-and-many-others-with-opium/

https://ahmadiyyafactcheckblog.com/2018/02/08/mirza-basheer-uddin-mahmud-ahmad-was-poisoned-as-a-child-then-had-many-mental-issues/

https://ahmadiyyafactcheckblog.com/2018/03/30/mga-and-his-team-mixed-sauternes-wine-with-his-foods-and-medicines-at-qadian/

https://ahmadiyyafactcheckblog.com/2016/12/03/a-newspaper-the-lancet-calls-mga-a-blasphemous-idiot-1898/

https://ahmadiyyafactcheckblog.com/2018/05/03/the-british-government-banned-ahmadiyya-medicines-in-1899/

https://ahmadiyyafactcheckblog.com/2017/12/19/mirza-ghulam-ahmad-and-plommers-wine-shop/

https://ahmadiyyafactcheckblog.com/2016/11/07/mgas-teachers-were-opium-addicts-2/

https://ahmadiyyafactcheckblog.com/2016/11/14/mga-looked-like-an-opium-addict/

https://ahmadiyyafactcheckblog.com/2016/12/03/mgas-tried-to-cure-plague-in-british-india-with-a-super-opium-medicine-that-didnt-work/

https://ahmadiyyafactcheckblog.com/2017/05/07/mirza-tahir-ahmad-glosses-over-the-opium-issue/

https://ahmadiyyafactcheckblog.com/2017/06/21/tiryaq-e-ilahi-never-worked-on-anyone-it-was-just-a-super-opium-drug/

https://ahmadiyyafactcheckblog.com/2017/07/10/mirza-ghulam-ahmad-used-poison-opium-and-wine-in-his-medicines/

https://ahmadiyyafactcheckblog.com/2017/09/14/mirza-ghulam-ahmad-was-high-in-opium-247/

https://ahmadiyyafactcheckblog.com/2017/09/22/mirza-ghulam-ahmad-was-overdosing-on-opium-everyday/

https://ahmadiyyafactcheckblog.com/2017/12/22/mirza-ghulam-ahmad-liked-his-opium-sprinkled-into-his-lassi/

https://ahmadiyyafactcheckblog.com/2016/08/13/mga-lied-about-his-opium-use/

https://ahmadiyyafactcheckblog.com/2016/11/21/ahmadiyya-homeopathy-is-an-obvious-fraud/

https://ahmadiyyafactcheckblog.com/2017/08/16/ahmadiyya-leadership-was-selling-weird-medicines-in-1939-which-claimed-to-guarantee-a-son-to-any-man/

https://ahmadiyyafactcheckblog.com/2017/04/25/was-mirza-ghulam-ahmads-wife-a-concubine-aka-laundi-of-noorudin/

https://ahmadiyyafactcheckblog.com/2018/11/26/mirza-ghulam-loved-to-have-multiple-women-on-his-bed/

https://ahmadiyyafactcheckblog.com/2017/07/25/mirza-ghulam-ahmad-was-addicted-to-paan-beetle-leef/

https://ahmadiyyafactcheckblog.com/2017/11/16/mirza-ghulam-ahmad-suffered-from-hysteria-and-convulsions-and-his-wife-and-his-son-mirza-basheer-uddin-mahmud-ahmad-the-2nd-khalifa/

https://ahmadiyyafactcheckblog.com/2017/08/19/mirza-ghulam-ahmad-prescribed-alcohol-for-ahmadis-to-take/

https://ahmadiyyafactcheckblog.com/2017/07/30/what-is-zadham-e-ishq-aka-the-love-potion/

______________________________________________________________________________________________
Tags

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

 

 

Ahmadiyya and the Panama Papers—2017 update

In 1890, Mirza Ghulam Ahmad claimed that Qadian was mentioned in the Quran

Intro
With the publishing of Izala Auham, in the summer of 1890, all of MGA’s claims were finally revealed. In the first part of this book, MGA seems to say that the word Qadian was in the Quran. This had to do with the Isra and Miraa’j of Muhammad (saw), MGA was asserting that Muhammad (Saw) traveled to Qadian during his trip to heaven, in 1900 (in Khutbah Ilhamiya), he specifically claimed that Masjid Aqsa (see 17:1 of the Quran) which was referred to in the Quran as in Jerusalem, was actually Qadian. MGA claims to have received this indication via revelation in 1883, while his brother Mirza Ghulam Qadir was still alive, however, MGA didn’t publish it. Thus, this is classic case of MGA babbling about after-the-fact situations. Interestingly, MGA denied the physicality of the Miraa’j in this book also. MGA was asserting that it was all a dream. MGA would not repeat this assertion until his famous “Khutbah Ilhamiya” in 1900. Nevertheless, MGA was claiming to have seen a VISION wherein Qadian was written in the Quran, however, in reality, MGA was asserting that “Masjid Aqsa” as referred to in 17:1 was the same Masjid Aqsa as the one in Qadian. In fact, in the 5-volume commentary of the Quran by Ahmadi’s, they have also written there that ‘Masjid Aqsa”, may also refer to MGA’s Masjid Aqsa in Qadian (see page 1404), which was built by MGA’s father in 1876, just before he died.

______________________________________________________________________________________________
The quote from Izala Auham, part-1, 1890
Izala-e-Auham, pp. 76–77 footnote, Ruhani Khaza’in, vol. 3, p. 140 footnote, via the 2009 online edition of Tadhkirah.

“”””On the day, when the revelation just mentioned—referring to Qadian—was received, I saw my brother Mirza Ghulam Qadirin a vision reciting the Holy Qur’an aloud. In the course of recitation he recited:

We have sent it down close to Qadian. (Inna anzalnahu qariban min al qadian)

I expressed my surprise that the name of Qadian should be mentioned in the Holy Qur’an, on which he said: ‘Here it is, you can see.’ I looked and saw that this revelation was set out about the middle of the right page of the Holy Qur’an. Then I said to myself: ‘It is true that the name of
Qadian is mentioned in the Holy Qur’an’ and I also said: ‘Three names are mentioned with honour in the Holy
Qur’an: Mecca, and Medina, and Qadian.’
_______________________________________________________________________________________________

Izala-e-Auham, pp. 63–70 footnote, Ruhani Khaza’in, vol. 3, pp. 134–136 footnote, taken from ahmadi.answers, https://ahmadianswers.com/ahmad/allegations/revelations/qadian/

“Deep reflection on this revelation shows that the reference to Qadian in the revelation indicates that my appearance in Qadian had  been foretold in previous scriptures. Now that this new revelation has  shown that in Allah’s estimation Qadian resembles Damascus, the  meanings of the earlier revelation has been clarified.… The  interpretation is: We have sent it down close to Damascus on eastern side near the White Minaret”

 

“The last portion of the revelation indicates that the Holy Prophet(saw)  had mentioned the appearance of this person in his  hadith…and that God Almighty has also made reference to this in His Holy Word. The indication [by the Holy Prophet(sa)] has been mentioned among the revelations set out in part 3 and the indication in the Holy Qur’an is in the  following verse :

 

He it is Who sent His Messenger with guidance and the Religion  of Truth, that He might make it prevail over every other religion” (al-Taubah, 9:33; al-Fath, 48:29; al-Saff, 61:10)

 

The Sahih Muslim relates that the Messiah would descend near the white Minaret in the east of Damascus…. It has been disclosed to me by Allah that the interpretation of Damascus in this context is a town the dwellers of which have the temper of Yazid and the habits and thoughts of the wretched Yazid… It has been conveyed to me that by Damascus, therefore, is meant the place which possesses this well known characteristic of Damascus. By specifying Damascus as the place of the appearance of the Messiah, Allah the Almighty has indicated that by the [word] Messiah is not meant the first Messiah to whom the Gospel was revealed, but it refers to someone from among the Muslims who, in his spiritual aspect, would resemble the Messiah [Jesus] and also Imam Husain, for Damascus is the capital of Yazid and is the centre of the Yazidis from which proceeded thousands of tyrannical commands…. God Almighty, therefore, mentioned Damascus specifically for the purpose of indicating that whereas Damascus was the source of such tyrannical commands and was the city of such hard-hearted and black-minded people, now a city like Damascus will become the headquarters for spreading justice and faith, for most Prophets have appeared in towns whose people were wrongdoers and yet God has been converting the accursed places into homes of blessings. “””
_____________________________________________________________________________________________
The quote from Khutbah Ilhamiya
Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 20

“”At the time of this revelation, as i mentioned many times before, I was told in a state of a vision, that this relevation is written in the holy quran. And at that time in the vision I had this in my heart that three cities are mentioned in the quran: Makkah, Madinah and Qadian. This was about 20 years ago.“”

 

  • “The verse of Quran: ‘Praise be to Allah, who took his servant on the Night Journey from Masjid Haram to Masjid Aqsa‘, in true and literal sense, (Masjid Aqsa) is referring to the mosque of the Promised Messiah (in Qadian and not Jerusalem).”
    (Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 21;
    Collection of Posters, Vol. 3, P. 286;
    Collection of donations for Minaret-ul-Maseeh 10 years after claiming to be Maseeh)

——-“The Prophet (pbuh) went from Masjid-e-Haram to Mashid-e-Aqsa in his Miraj (ascension to heaven) – the Masjid-e-Aqsa mentioned there is the very mosque in Qadian on the Eastern side, the extreme side of Qadian.  God’s word names this place mubarak (the blessed).”
(Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 22)

“At the time of this revelation, as I have written many times, through a state of vision I also got to know that this revelation is written in the Holy Qur’an and at the time, in the state of vision, I had the certain belief in my heart that in the Holy Quran there is the mention of three cities, i.e. Mecca and Medina and Qadian. It has been nearly 20 years since I wrote it in Braheen e Ahmadiyya. Now at the time of writing this magazine, it was made clear to me that whatever I wrote as a vision in Braheen e Ahmadiyya about Qadian, i.e. that it’s mention is in the Holy Quran, is correct in reality because it is a certain fact that the verse of the Holy Qur’an Chapter 17, verse 2:- “Glory be to him Who carried His servant by night from the sacred mosque to the divine mosque, the environs of which we have blessed” comprises of both the spatial and the temporal miraj and without this the miraj remains incomplete/flawed. Thus as according to the spatial journey, God Most High took the Holy Prophet may peace be upon him from the Sacred Mosque to the Baitul Muqaddas, similarly in accord with the temporal journey, his holiness was taken from the era of the magnificence (shaukat) of Islam, which was the time of the Holy Prophet may peace and blessings of Allah be upon him, to the era of the blessings (barakaat) of Islam, which is the time of the Promised Messiah.  Therefore, in keeping with the aspect that the visionary (kashfi) journey of the Holy Prophet may peace and blessings of Allah be upon him extends to the final era of Islam, Masjid-e- Aqsa means the mosque of the Promised Messiah which is situated in Qadian, relating to which in Braheen e Ahmadiyya, Allah says:

 

  ومبرک وکل امر مبرک یجعل فیہ مبرک

 

and this word ‘mubarak’ which has occurred in the objective (accusative) and the subjective case is in accord with the verse بَارَكْنَا حَوْلَه  of the Holy Qur’an. Therefore, there is no doubt that Qadian is mentioned in the Holy Qur’an as Allah Most High says:Glory be to Him Who carried His servant by night from the Sacred Mosque to the Divine Mosque, the environs of which We have blessed (Khutbah Ilhamiyyah, Roohani Khazain Vol 16, pg 20-21. Footnote)

_____________________________________________________________________________________________
Izala Auhaam P. 139, via Ahmadi answers, https://ahmadianswers.com/ahmad/allegations/revelations/qadian/

“”As the Name of Qadian is not written any where in Hadith or the Holy Qur’an…“
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Other relevant references

  • “God has exalted three cities (Mekkah, Medina and Qadian) and has chosen them as citadels for His spiritual expression.”
    (Al-Fadl, January 3, 1925; by Mirza Mahmud Ahmad)
  • “The saying of Allah Taala “He who entered it is safe” is true of Qadian.  The other name of Qadian is Dar-ul-Amaan – house of safety.”
    (Al-Fadl, December 10, 1934; by Mirza Bashiruddin Mahmud)
  • “What is Qadian?  It is a prominent sign of God’s eminence and might.  As has been said by the Promised Maseeh (Mirza), this is the throne-place of His prophet; the place of his birth, his residence and the site of his tomb.  In this city, there is a house in which there lived the savior of mankind, the killer of Dajjal, the breaker of the Cross, the one who made Islam victorious over all other religion.  He was brought up there and he passed his life there.”
    (Al-Fadl, September 3, 1935)
  • “No doubt Qadian is the focus of God’s bounties and His blessings; nowhere else are such blessings to be found.  Mirza Ghulam Ahmad has said: ‘He who does not visit Qadian, I fear for his faith (imaan) that it will be destroyed’.”
    (Al-Fadl, September 25, 1937)
  • “If the Arab lands take pride in Haram (Mekkah), then the land of Ajam can take pride in Qadian.”
    (Al-Fadl, December 19, 1937)
  • “Islam in not complete without faith in Ghulam Ahmad of Qadian, just as Hajj is not complete without attending congregation at Qadian.  It is because Hajj to Mekkah these days does not serve its purpose.”
    (Paygham-e-Sulh, 19 April 1933)
  • “He who visits the tomb of the Promised Messiah (in Qadian) is blessed to the same degree as one who visits the green tomb of the Prophet Muhammad(pbuh) in Medina. Woe to the person who debars himself from the benefits of the blessing of Hajj-al-Akbar towards Qadian.”
    (Al-Fadl, December 13, 1939)
  • Al-Majid-ul-Aqsa is the Mosque which has been built by the Promised Messiah in Qadian. (not in Jerusalem)”
    (Anwar-e-Khilafat, P. 117)

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This is the first entry that I wrote on this topic 3-4 years ago
The Israa wal Miraaj and points to note:

1) Mirza Sahib’s successors were confused about the Isra wa al-Miraaj and gave multiple possibilities. Mirza Sahib himself did not seem certain as well and strangely explains that al-Aqsa as mentioned in Holy Quran refers to Qadian in Punjab, while his successors mention three possibilities: Jerusalem, Madinah, or Qadian (see red highlights).
2) Furthermore, Ahmadi mullahs mention that the verse 17:1 (17:2 for Qad.) does not refer to the Miraaj (see yellow highlight), but Mirza Sahib uses that verse to explain the Miraaj.
3) Mirza Sahib said that almost all of the Sahaaba (Companions) of Holy Prophet agreed that the Miraaj was physical, yet in the same book previously he says it was a type of wakefulness like an angelic body, not fully physical, going agianst belief of Sahaaba (see red poster).

Mirza Sahib further writes:

“At the time of this revelation, as I have written many times, through a state of vision I also got to know that this revelation is written in the Holy Qur’an and at the time, in the state of vision, I had the certain belief in my heart that in the Holy Quran there is the mention of three cities, i.e. Mecca and Medina and Qadian. It has been nearly 20 years since I wrote it in Braheen e Ahmadiyya. Now at the time of writing this magazine, it was made clear to me that whatever I wrote as a vision in Braheen e Ahmadiyya about Qadian, i.e. that it’s mention is in the Holy Quran, is correct in reality because it is a certain fact that the verse of the Holy Qur’an Chapter 17, verse 2:-

(سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ (17:2

Glory be to Him Who carried His servant by night from the Sacred Mosque to the Divine Mosque, the environs of which We have blessed comprises of both the spatial and the temporal miraj and without this the miraj remains incomplete/flawed. Thus as according to the spatial journey, God Most High took the Holy Prophet from the Sacred Mosque to the Baitul Muqaddas, similarly in accord with the temporal journey, his holiness was taken from the era of the magnificence (shaukat) of Islam, which was the time of the Holy Prophet, to the era of the blessings (barakaat) of Islam, which is the time of the Promised Messiah. Therefore, in keeping with the aspect that the visionary (kashfi) journey of the Holy Prophet extends to the final era of Islam, Masjid-e- Aqsa means the mosque of the Promised Messiah which is situated in Qadian, relating to which in Braheen e Ahmadiyya, Allah says:

مبرک ومبرک وکل امر مبرک یجعل فیہ

and this word ‘mubarak’ which has occurred in the objective (accusative) and the subjective case is in accord with the verse بَارَكْنَا حَوْلَه of the Holy Qur’an. Therefore, there is no doubt that Qadian is mentioned in the Holy Quran as Allah Most High says:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ

Glory be to Him Who carried His servant by night from the Sacred Mosque to the Divine Mosque,
the environs of which We have blessed”
(Khutbah Ilhamiyyah, Roohani Khazain Vol 16, pg 20-21. footnote)

JUDGEMENT OF MR G.D. KHOSLA’S Session Judge Gurdaspur, India, 6 June 1935 SYED ATTAULLAH SHAH BOKHARI APPEAL CASE

Intro
The mid-to-late 1930’s were rife with sexual misconduct and excesses at Qadian. Most of these wild behaviors were conducted by the Khalifa himself, who was above the law just because of his father and grandfather. Even Hafiz Bashir Ahmad Misri tells us about all the wild sexual misconduct in 1937, it started in 1932. Fakhur ud Din Multani was murdered as a result of the misconduct of the Khalifa in 1937 also. Nevertheless, in 1934, Ataullah Shah Bokhari was involved in this famous court case wherein the lifestyle of the Khalifa was exposed.

In order to respond to the misdeeds of Mirza Mahmoud and MIRZAI,S hooliganism at Qadian, Jamaat e Ahrar fixed a jalsa at Qadian which was held on 21 October, 1934. Renowned Orator and a top leader of Indian Independence movement, Syed Ataullah Shah Bukhari addressed this Jalsa and delivered a spirited speech there.

Mirza Mahmoud put every effort to stop this Jalsa but he failed. On 7th December, 1934 Syed Ataullah Shah Bukharia was arrested and a case was registered against him on the charge of promoting hatred and he was sentenced to six months rigorous imprisonment by Dewan Sukh Anand Special Magistrate Gurdaspur, Punjab.

An appeal was filed before the Court of Mr. GD Khosla (ICS) Session Judge Gurdaspur. In his Judgement the honourable Judge exposed the Qadiani Jamaat and its founder by portraying it,s actual face. The honourable Judge then reduced the sentence till rising of the court.

COURT,S OBSERVATION REGARDING PLOMER,S TONIC WINE AND ADMISSION OF MIRZA MAHMOUD REGARDING HIS FATHER MGAQ.
Mr. GD Khosla in his landmark judgement observes :-“the Mirza, as it appears, was in the habit of taking a certain tonic called as Plomer,s Tonic Wine and on one occasion ordered his correspondent to get it for him from Lahore. There is also some reference of YAQUTI in one or two other letters. THE PRESENT MIRZA (Mirza Mahmoud) ADMITTED IN HIS EVIDENCE THAT HIS FATHER DID, ON ONE OCCASION, TAKE PLOMER,S WINE AND WAS WHAT MIGHT BE DESCRIBED A BON VIVANT.

(The court proceding and Judgement as published in Qadiani Mouth organ Daily Al-Fazl Qadian dated 15 June 1935. Screen shot attached. )

Scans

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The PDF version of this book
Judgement on Atta Ulla Bukhari Case Khosla

Taken from this website: http://www.khatmenubuwwat.org/decisions/cdecision_10.pdf

They took it from this book: the Urdu book “Tehreek-Ahmadiyyat” by Bashir Ahmad.

Mr. G.D. Khosla, Session Judge Gurdaspur delivered his memorable judgment in Syed Attaullah
Shah Bokhari’s case on 12 June, 1935. Bukhari’s Defence Council comprised Maulana Mazhar Ali Azhar, Maulana Abdul Karim of Mubahala, Lala Peshawari Mal, Khan Sharif Hussain and Maulana Rehmat Ullah Mahajir. He was convicted under Section 153 A IPC and sentenced to six months rigorous imprisonment by the lower court in respect of a speech he made in Ahrar Conference on 21st October, 1934 at Qadian.

History of Qadianism:
Before examining the charge against the appellant it is necessary to state some facts which have a bearing on the points at issue. About 50 years one Ghulam Ahmad of Qadian announced to the world that he was the Promised Prophet of God Simultaneously with this declaration he assumed the role of the High Priest of Islam and laid the foundations of a new sect, the members of which although they claimed to be Mohammadans professed certain beliefs and doctrines at complete variance with the generally accepted
tenets of the Mohammadans religion. The distinguishing feature of this sect which is variously known as Qadiani, Mirzai or Ahmadi was implicit belief of its members in the prophethood of the founder who was called Mirza. The movement thus started soon took shape and began to grow at a gentle but unmistakably certain pace and began to count among its followers a few thousands believers. There was naturally some opposition and the majority of Mohammadans resented the arrogation of religious supremacy by the Ahmadi founder. Non believers in the new fangled religion vehemently replied the accusation of kafar which was bestowed on them by the Mirza. The Qadianis, however, remained heedless to these foreign criticisms and, secure in the local safety of their home town, flourished as well as they could in the circumstances.

Qadiani Arrogance and Terrorism:
This comparative security of their position gave birth to pride amounting almost to arrogance on the part of the Qadianis. In order to enforce their argument and further their cause they called into play weapons which would ordinarily be termed highly undesirable. They not only intimidated the person who refused to come within their fold with boycott and excommunication and occasionally threats of something worse, but they frequently fortified the process of proselytising by actually carrying out these threats. A volunteer corps was established in Qadiani with the object probably of giving sanction to their decrees.
They even assumed judicial functions and dealt with cases civil and criminal. In civil cases decrees were passed and enforced. In criminal cases punishment was awarded and executed. People were actually turned out of Qadian. This was not all. The Qadianis were actually accused of being responsible for destruction of house property, arson and, it is said, even murder.

Proof of Allegations:
Lest it should appear that the above is merely product of the Ahrar imagination, it is necessary to give a few concrete instances which have been brought on the record of this case.

Cases of Exile from Qadian:
At least two individuals were turned out of Qadian, their town, because they did not fall with the
views of the Mirza. They are Habibur Rehman (D.W. 28) and Ismail. There is on record a letter (Exhibit D.Z. 33) written by the present Mirza himself ordering that Habibur Rehman (D.W. 28) was not allowed to come in Qadian. The letter was admitted by Bashir ud Din Mahmud Ahmad (D.W.37). It is also admitted by (D.W.20) that Ismail was excommunicated and not allowed to enter Qadian. A number of other witnesses have told tales of oppression and tyranny. Bhagat Sing (D.W.49) stated that he was assaulted by the Mirzai. One Shah Gharib was beaten by the Qadianis and when he tried to start a case nobody came forward to give evidence on his behalf. Files of case decided by the Qadiani judges were produced and are on record. The Mirza has admitted that judicial functions are performed in Qadian and that he is the final Court of appeal in such matters. Decrees of Court are enforced and there is one instance of decree for the
sale of a house having been executed. Privately stamped paper is manufactured. Sold and used for petitions to the Mirza. The existence of volunteer corps in Qadian is deposed to by (D.W. 37)

Maulana Abdul Karim of Mobahila’s tale of woe and Murder of Muhammad
Hussain Shahid:
Then we have the most serious case of Abdul Karim whose story is a veritable tale of woe. This
man embraced the Ahmadiya religion and went to Qadian. There however, he became a prey to religious doubt and renounced the Ahmadiya faith. Then his persecution started. He began to edit a paper call “Mubahila” which aimed at criticising the cult of Ahmadiya community. The Mirza, in a speech reported in (Exhibit D.Z. 39) prophecised and compassed the death of the publishers of the “Mubahila”. The speech made reference to the people who were ready to kill for the sake of their religion. A murderous attack was made on Abdul Karim soon after this but he escaped. One Mohammad Hussain who identified himself with the cause of Abdul Karim and stood surety for him in a criminal case against Abdul Karim was in fact attacked and murdered. The murderer was tried and sentenced to death.

Murderer honoured:
The death sentence was in fact carried out and after his execution the dead body was brought to Qadian and buried in great style in what is called the Bahishti Maqbara (The heavenly graveyard). The murder was extolled and the act of the murder was praised in “Alfazl”, the organ of the Ahmadiya community. It was given out that the murderer was not guilty and that he had escaped the calumny of death by expiring before the event. God in his notice had thought fit to take away his life before he underwent the ignominy of hanging.

Mirza Mahmud’s deliberate miss-statement and his evil intention:
The Mirza when examined in Court with respect to this incident told a different tale and stated that the murderer of Mohammad Hussain was given a decent burial as he had repented of his offence and was purged of his sin. Exhibit D.Z. 40., however, contradicts this and the intentions and attitude of the Mirza are plain from the expression of his views as set out in D.Z.40.

High Court defamed:
Incidentally the contents of this document amount to contempt of the Lahore High Court.

Murder of Muhammad Amin:
We have another incident relating to the death of Muhammad Amin. This Muhammad Amin was also an Ahmadi and was a missionary of this sect. He was sent to Bukhara to preach the religion of the Mirza but was for some reasons discharged. He met his death by a hatchet blow given by one Ch. Fateh Mohammad (D.W.2). The lower Court has disposed of this matter in a summary way but it needs closer examination. Mohammad Amin, although he was an Ahmadi, he had incurred the displeasure of the Mirza and was, therefore, not a persona grata. Whatever the circumstances which attended his death it is undeniable that Mohammad Amin died a violent death and was killed by a hatchet blow. A report of the occurrence was made to the police but no action whatever was taken. It is idle to argue that the murderer was acting on self defense for this is matter which can only be determined by the trial Court. Ch. Fateh
Mohammad has curiously enough admitted in Court on solemn affirmation that he killed Mohammad Amin. The police, however, could not take any action in the matter and it is suggested that so great is the power of the Mirza that no witnesses dared come forward and state the truth.

The Mubahila building burnt:
We have also the case of Abdul Karim’s house. After Abdul Karim was turned out of Qadian and
his house was burnt down. An attempt was made to demolish it in a quasi legal manner by obtaining order from the Small Town Committee of Qadian.

Anarchy in Qadian:
These regrettable incidents point to a state of lawlessness accompanied by arson and murder in Qadian. Add to this the circumstances that the Mirza of Qadian spoke of the millions of Mohammadans who did not believe in his supremacy in the most abusive language. His writings furnish a curious commentary on the manners and methods of the pious high priest who not only claims to be a prophet but professes to the chosen one of God, the Masihul-sani (the second Masiha).

Government paralysed:
The authorities appear to have been affected by an extraordinary degree of paralysis and the Mirza in matters secular as well as religious was never questioned. Complaints were on different occasion made to the local officials but no redress was forthcoming. There are on record one or two such complaints but it is needless to refer to their contents and it is sufficient for the purposes of this case to state that definite allegations of tyranny prevailing in Qadian were made and no notice appears to have been taken of them.

Tabligh Conference convened to infuse spirit among Muslims:
It was to counteract these activities and disseminate a spirit of critical awakening in the
Mohammadans that the Ahrar Tabligh Conference was convened.

Opposition of Conference from Qadiani:
This step was naturally resented by the Qadianis and they made a bold attempt to stop the
Conference from being held altogether. The Ahrar Conference had acquired the land of one Isher Singh for the purpose of their meeting. The Qadianis took possession of the land and built a well on it. This deprived the Ahrars of the only piece of land in Qadian. They were, therefore, forced to convene their meeting at a spot about a mile from Qadian. The building of the wall shows the bitterness of the feelings that obtained between the parties at the time and the arrogance of the Ahmadis who felt that they were immune from the lawful consequences of their high handedness.

Maulana Attaullah Shah’s profound magnetism and eloquent oration:
The meeting was, however, held and to this meeting appellant, who is an individual possessing
considerable magnetic power and oratorical powers of no mean order was called upon to preside. He delivered at this meeting what must have been a somewhat impassioned oration. The speech lasted for several hours and it is stated held the audience spell bound. In this speech the appellant gave expressions to his views somewhat frankly and did not conceal his dislike and indeed hatred of the Mirza and his followers. The speech was reported in the papers and very soon objection was taken to it. The matter was placed before the local Government who sanctioned the present prosecution.

Objectionable portions of speech:
In the charge sheet framed against the appellant, seven passages out of his speech have been
specifically mentioned as being objectionable and actionable. These passages are as follows:
1. The throne of Pharoah is being overthrown. God willing, this throne will not remain.

2. He is the son of Prophet, I am Prophet’s daughter’s son, let him come, you all keep sitting quiet, he may discuss with me in Urdu, Punjabi, Arabic, Persian and all other matters, this whole dispute is settled today. Let him come out of Pardah and lift the veil, he may wrestle and see the feats of Muala Ali, he may come in any colour, he in car and I barefooted, he dressed in silk and I in Gandhi Ji’s khalri Khadar Sharif: according to the advice of his father he eats Muzaffar, roasted meat, yaqutian and Plomer’s tonic wine day and night and I eat barley bread according to the Sunnat of my maternal grandfather.

3. How can they oppose us these tailless dogs of Britian, he flatters and cleans the toe of Britain’s shoes. I don’t speak with pride but swear by God that if I am left alone, you should see Bashir’s exploits and mine. What can I do? The word Tabligh has put us in a difficulty. This is not a political conference but if reins were loosened, oh Mirzais! I tell you even now you should be on guard. Your power is not as much as the forth of urine.

4. He who fails in the 5th primary becomes a prophet. There is an instance in India that he who fails becomes a prophet.

5. Oh sheep of Massiah! No one has yet appeared to settle with you. It is the Majlis-e-Ahrar with
whom you have to deal now. It shall smash you into pieces.

6. Oh Mirzais! See the picture of your prophethood. Oh bad one, if you became prophet you should have at least upheld your dignity.

7. If you had claimed prophethood, You should not have become dogs of the British.
The appellant pleaded in the lower Court that his speech had not been correctly reported. He
completely denied having said paragraph No.5 and although he admitted that the sum and substance of the remaining six paragraphs was stated by him in his speech he challenged the verbal accuracy of these paragraphs. The finding of the lower Court is that Paragraph No.5 has been incorrectly reported and that the appellant cannot be convicted in respect of it. The conviction of the appellant is based on the matter contained in the remaining six paragraphs. The appellant’s counsel at the time of arguments conceded at once that paragraphs 1 to 4 and 6 to 7 had in fact been uttered by the appellant and that he did not now question the correctness of the reporter’s notes. The only question from my decision, therefore, is whether
these six paragraphs are actionable under section 153 A. Indian Penal Code, and whether by uttering them the appellant has committed an offence.

I have already set out the circumstances which led to the convening of the Ahrar Tabligh
Conference. A large number of documents including the writings of the Mirza have been produced in the evidence by the defense and an attempt has been made to show that the speech of the appellant was nothing more than a just and proper criticism of the enormities and tyrannies perpetrated by the Mirza and his followers. His sole object, it is alleged, in delivering this speech was to bring light to the minds of the sleeping Mohammadans and to expose the malpractices of the Ahmadiya. His speech made reference to the tyrannies perpetrated by the Mirza and called for redress of the wrongs suffered by the people who were
true Mohammadans and who refused to accept the self constituted supremacy of the Mirza.

Why speech was delivered?
I have been taken through the whole of the speech by the learned counsel for the appellant and also by the learned Public Prosecutor, and considering the speech in the light of the state of affairs obtaining at Qadian I may say at once that the appellant had two distinct objects in view. He intended to criticise the Mirza and his followers and also to rouse his hearers to take action against the Ahmadi and thus redress their wrongs. It has been suggested that the speech was a gesture of peace, but even a cursory perusal of it will convince any reasonable being that it tendered the gauntlet rather than the olive branch. However, much the appellant may have attempted to keep within the bounds of reason, the exuberance of his verbosity often carried him away and he said things which could have no other effect but to rouse hatred of the Ahmadis in the minds of his hearers. With the cleverness of an accomplished orator the appellant emulated the methods of Mark Antony and repeated that he had no quarrels with the Ahmadis. These profession of peace alternated with abuse and wit of a very low order which could only induce the audience to hate the Ahmadis.

Fair and just criticism of the speech no doubt contained passages which may be called as very just criticism of the doings of the Mirza. References were made to the beating given to Gharib Shah, to the high handedness of the Mirza to murders of Mohammad Hussain and Mohammad Amin and various other incidents which can be legitimately criticised by a true Mohammadan. The speech stressed the resentment which Mohammadans felt on the insult which the Ahmadis offered to the Prophet Mohammad.

Difference between Qadianism and Islam:
According to the Mohammadans, Mohammad is the last Prophet whereas the Ahmadis believe that through Mohammad others can receive divine revelation. When, however, he descends to rank abuse and begins to call the Ahmadis by names which must be resented by anyone he goes beyond the bounds of legitimate criticism and whether he did so in the heat of the moment or deliberately, he is liable under the law.

Effect of Speech:
The appellant who was addressing large assembly of primitive and illiterate villagers must have
known that by a speech of this nature he would arouse their passions and would promote feelings of enmity towards the Ahmadis. It is in evidence that the speech had the intended effect on the audience. They were carried away by the oratory of the appellant and expressed their enthusiasm frequently. It is immaterial that the audience did not forthwith get up and show violence to their opponents. Although feelings between the parties had been strained for some considerable time before a speech of this nature must have and did in fact increase hatred and enmity between them.

Of the seven passages contained in the charge consider that passage 3 and 7 are the most
objectionable ones. These are the passages in which the appellant has called the Ahmadis tailless dogs of Britain. The other passages do not in my opinion amount to an offence under Section 153 A IPC. The first passage referring to the overthrow of the throne of Pharoah is almost innocuous. The second paragraph makes references to the dietary of the Mirza. It is interesting to note that this is a reference to a letter written by the first Mirza to one exhibits in the present case.

Plomer’s Wine and Mirza:
The Mirza, it appears was in the habit of taking certain tonic, called Plomer’s tonic wine and on
one occasion ordered his correspondent to get it for him from Lahore. There is also some reference to Yaquti in one or two other letters. The present Mirza had admitted in his evidence that his father did on one occasion take Plomer’s tonic wine and was what might be described a bon vivant. This passage, therefore, too is not in my opinion objectionable. The fourth passage makes reference to the fact that the first Mirza sat in an examination and failed. The sixth passage is in my opinion sycophant and not preserving the dignity of a prophet. Therefore, all the passages excepting passages No.3 and 7 are not in my opinion actionable. This does not mean that in the whole of the appellant’s speech there are only two objectionable passages. The trend of the speech shows that it was the intention of the appellant not only to expose the misdeeds of the Ahmadis but also to rouse feelings of hatred against them. That the speech of the appellant did not bring about a breach of the peace and his hearers did not express their sentiments in violent or a tangible manner merely mitigates his offence and though I have no doubt that the appellant was justified in criticising the Ahmadis I must hold that he went beyond the bounds of just and reasonable criticism and in doing so rendered himself open to the consequences of law. It is easy to condone and even admire the
action of the appellant but in circumstances of this nature where feelings are strained and passions run high a speech of this nature is, in popular parlance, the thin and of the wedge. Even if the offence of the appellant is considered to be only technical one, the authority of the law must be vindicated.

Final Judgment:
After considering the matter from all aspects and considering the effect which a speech of the
nature would have on the audience which hear it, I am inclined to hold that the appellant is guilty of the offence punishable under Section 153, Indian Penal Code. I would accordingly uphold his conviction. As regards the sentence it is only necessary to take into account the conditions obtaining Qadian and the extreme resentment which the millions of Mohammadans of India experienced in being called unbelievers and swine by the Mirza and by their women being compared to bitches, and I inclined to consider that the offence of the appellant is only technical one. I would, therefore, reduce his sentence to simple imprisonment till rising of the Court.

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2017/01/11/the-entire-mirza-family-was-above-the-law-in-british-india/

https://ahmadiyyafactcheckblog.wordpress.com/2017/01/11/mirza-ghulam-ahmads-court-cases/

https://ahmadiyyafactcheckblog.com/2016/12/26/the-mirza-family-was-above-the-law-in-british-india/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-bashir-ahmad-misri/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

http://www.wokingmuslim.org/work/islamic-review/isrevconts-1968.pdf

https://ahmadiyyafactcheckblog.wordpress.com/2017/07/24/basheer-uddin-mahmud-ahmad-was-accused-of-immoral-behavior-at-qadian-1938-he-calls-it-normal/

https://ahmadiyyafactcheckblog.wordpress.com/2017/04/21/bashir-ahmad-misri-and-ahmadiyya/

Misri Mubahila

http://www.irshad.org/brochures/bane.php

http://www.ahmadiyya.org/uk/light-apr07.pdf

http://www.shahjahanmosque.org.uk/imam

https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2019/08/07/in-1937-was-the-mirza-family-was-suffering-the-divine-the-wrath-of-their-false-claims/

https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2018/05/29/mazhar-multani-son-of-fakhar-uddin-multani-wrote-3-books-vs-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2018/03/25/fakhar-ud-din-multani-on-his-death-bed/

https://ahmadiyyafactcheckblog.com/2018/03/25/new-data-on-the-murder-of-fakhar-ud-din-multani/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.com/2018/10/20/the-first-time-a-qadiani-ahmadi-murdered-a-muslim-for-criticizing-mirza-ghulam-ahmad-1930/

https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Mirza Ghulam Ahmad used PAAN (beetle leef) during prayers

Intro
Mirza Ghulam Ahmad was intoxicated during Salaat already, since he was opium related medicines since his childhood, it is even said that his father, Mirza Ghulam Murtaza smoked tobacco and was a physician and thus had access to all drugs at Qadian.  This is probably why MGA was never an “imam-proper” at Qadian after 1891, and barely a few times before 1891.
Nevertheless, in this narration it is proved that MGA was totally OK with the idea of praying while chewing PAAN (beetle-leaf), we are not sure how long MGA lived like this, however, he was nevertheless OK with this practice and many other strange traditions.  Further, it is against Islam to approach prayers while intoxicated, there is a famous verse in the quran that MGA violated (See 4:43).  All of MGA’s prayers are thus null and void.

The reference
Seeratul Mahdi
page 111/316
Narration 638

“Dr Mir Ismail narrated to me that once hz saheb (mgaq) had a severe cough attack, so much so that he would lose breath. But keeping a pan (beetle leaf) in mouth would give him much relief. At that time, in that condition he prayed having pan leaf in mouth so that he could pray with ease.”

Links and Related Essays

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https://ahmadiyyafactcheckblog.com/2017/06/16/dr-mir-muhammad-ismail-mgas-brother-in-law-lies-about-mga-leading-salaat/

https://ahmadiyyafactcheckblog.com/2017/03/03/mirza-ghulam-ahmad-got-stroked-during-salaat/

https://ahmadiyyafactcheckblog.com/2017/03/03/mirza-ghulam-ahmad-never-led-salaat/

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

 

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

Intro
Hafiz Bashir Ahmad Misri was born in Qadian in 1914, he was the Ahmadi who accused Mahmud Ahmad of sex crimes in Qadian in the 1936-37. His father was Sheikh Abdur Rehman Misri, who was a high-ranking Qadiani-Ahmadi-Imam in those days, in fact, he would sometimes serve as in-charge of Qadian when the Khalifa would be out of town. Bashir Ahmad Misri and his friends (Fakhr ud Din Multani was murdered, he died a few days later) were attacked in broad day light in Qadian on Saturday, 08-07-1937, around 4:30 pm at the time of Asr prayers. This led to his family asking for government and Muslim (the Ahrar’s) protection from the Mirza family. They seem to have moved to Lahore in late 1937. His father was hired as an Imam for the Lahori-Ahmadi’s.  However, Bashir Ahmad Misri joined Sunni-Islam in 1940 and moved to East Africa, wherein he seems to have worked as a teacher.  In 1961, he was allowed to move to London. A few years later, the Lahori-Ahmadi’s hired him to be an editor. It seems that Bashir Ahmad Misri was planning to make friends with the Lahori-Ahmadi’s and then to turn on them at an opportune time. Which is exactly what he did. In 1964, he became the Imam of the Woking Mosque. By July 1968, his plan was in motion, he organized the local Muslim’s and wrestled control of the mosque from the Lahori-Ahmadi’s to the local Muslim scholars. He them left and went on a tour. His father died as a Lahori-Ahmadi in Pakistan in 1979. Bashir Ahmad Misri then responded to Mirza Tahir Ahmad’s global Mubahila challenge in 1989 and wrote about his youth in Qadian. His death year is unknown to us.
_____________________________________________________________________________________________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.

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See here—https://ahmadiyyafactcheckblog.wordpress.com/2017/07/24/basheer-uddin-mahmud-ahmad-was-accused-of-immoral-behavior-at-qadian-1938-he-calls-it-normal/

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https://ahmadiyyafactcheckblog.com/2019/08/07/in-1937-was-the-mirza-family-was-suffering-the-divine-the-wrath-of-their-false-claims/

https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2018/05/29/mazhar-multani-son-of-fakhar-uddin-multani-wrote-3-books-vs-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2018/03/25/fakhar-ud-din-multani-on-his-death-bed/

https://ahmadiyyafactcheckblog.com/2018/03/25/new-data-on-the-murder-of-fakhar-ud-din-multani/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.com/2018/10/20/the-first-time-a-qadiani-ahmadi-murdered-a-muslim-for-criticizing-mirza-ghulam-ahmad-1930/

https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/
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https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2018/05/29/mazhar-multani-son-of-fakhar-uddin-multani-wrote-3-books-vs-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2018/03/25/fakhar-ud-din-multani-on-his-death-bed/

https://ahmadiyyafactcheckblog.com/2018/03/25/new-data-on-the-murder-of-fakhar-ud-din-multani/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.com/2018/10/20/the-first-time-a-qadiani-ahmadi-murdered-a-muslim-for-criticizing-mirza-ghulam-ahmad-1930/

https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/
_____________________________________________________________________________________________

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Who is Fakhuruddin Multani?

Intro
Fakhruddin Multani was a prominent official of the Qadiani faction of the Ahmadiyya. He managed the printing and publication office in Qadian, India. He was really close friends with Hafiz Bashir Ahmad Misri, Hafiz Bashir Ahmad Misri was born in Qadian in 1914, he was the Ahmadi who accused Mahmud Ahmad of sex crimes in Qadian in the 1936-37. Thus, in 1937, he asked for a public inquiry into the moral character of Mirza Mahmud Ahmad. Since Mirza Mahmud Ahmad had established a personality cult around his person, he took a very dim view and started to incite his followers to ostracize, harass and harm the dissenters. They were both attacked in broad day light in Qadian on Saturday, 08-07-1937, around 4:30 pm at the time of Asr prayers. Multani was thus stabbed by a fanatical Ahmadi on the 6th or 7th of August, 1937 and succumbed to his injuries on the 13th of August, 1937. The murderer, Aziz Ahmad, was lauded by the Ahmadiyya community, as well as by Mirza Mahmud Ahmad. A picture of Fakhr ud Din Multani on his deathbed can be found here. This led to his family asking for government and Muslim (the Ahrar’s) protection from the Mirza family. Misri and his whole family thus moved to Lahore in late 1937. The Lahori-Ahmadi have mentioned this murder in their book about Muhammad Ali, “A Mighty Striving”, see page 239. Qadiani-Ahmadi sources are totally silent in contrast. Many years later, his son wrote about Ahmadiyya and explained all of this.

He actively established a reputation as a preacher who used mass letter campaigns to invite people to the faith, as well as re-invite the disaffected. Examples of his letters are:

Eventually, the Deputy Commissioner of Gurdaspur had to intervene and strongly encouraged Mirza Mahmud Ahmad to renounce violence in his Friday sermons, or else the authorities would have to take action against him. Mirza Mahmud Ahmad relented, spoke out against violence, and backed off from the legal defense of the murderer, who was subsequently convicted and hanged. After the hanging, his funeral prayers were still conducted with fanfare in Qadian.

The other dissenters had to leave Qadian on the best advice of the authorities.

Recently released documents from the British government of the time, reproduced below, corroborate the above sequence of events and also vindicate the story of Bashir Ahmad Misri, the son of Abdur Rahman Misri, one of the three main dissenters.

Deputy Commissioner of Gurdaspur to the Governor, 14th August, 1937

Governor’s Situation Report dated 14th August, 1937

Para.1. There has been further trouble with the Ahmadi community at Qadian which is likely to have wider reactions. Three prominent followers of the head of the community have lately seceded, and have been making charges against the private life of the head and demanding an enquiry. The rival section of Ahmadis at Lahore and the Ahrars are combining to foment trouble, with the result that one of the seceders was murderously assaulted and subsequently died. The assailant was arrested and charged promptly, and the head of the community has promised to announce in his next sermon that violence must be avoided at all costs. Such a pronouncement will no doubt have a good effect, but it would seem probably that there will be further trouble. An interesting d.o. letter from the Deputy Commissioner, Gurdaspur, giving a full report on the whole matter forms one of the enclosures to the Governor’s letter.

Confidential Letter to the Viceroy, 14th August, 1937

CONFIDENTIALBarnes Court, Simla E,
14th August, 1937.

My dear Lord Linlithgow,

There is little to report for the past fortnight, but what there is relates to a communal or sectarian feeling. A brief reference is made in the official fortnightly report, a copy of which is enclosed, to further trouble in the Ahmadi community at Qadian. Although internal in its origin, it is likely to have wider reactions. It appears that two or three fairly prominent followers of the head of the community have lately seceded for reasons which are not quite clear. At any rate, for some weeks past they have been engaged in making charges against the private life of the head, and in demanding an enquiry in them. They have, I gather, not made specific charges, but the allegations have been of such a character as to cause a great resentment among the Ahmadi community, together with some uneasiness. The opportunity has, of course, been seized by the enemies of the Ahmadis. The Lahore section, which broke away from Qadian many years ago, are using the difficulties of their rivals to improve their own position, while the Ahrars are joining with the seceders in stirring up trouble. The affair came to a head a week ago when a murderous assault was made on two of the seceders in Qadian by a fanatical Ahmadi. The victims do not appear to have received serious injuries, but for a few days there was great excitement and the end has probably not been heard of the affair.

Confidential Letter to the Viceroy, 16th August, 1937

CONFIDENTIAL

Barnes Court, Simla E,
16th August, 1937.

My dear Lord Linlithgow,
In continuation of my letter of the 14th, I enclose a copy of a letter from the Deputy Commissioner of Gurdaspur, dated the 11th of August, regarding the trouble at Qadian. A later report has come in that Fakhar-ud-Din, the seceder who was stabbed, died on the 13th August.

Yours sincerely,
Sd. H.W. Emerson.

Copy of a demi-official letter No. 190/S.T., dated the 11th August, 1937, from the Deputy Commissioner, Gurdaspur, to the Commissioner, Lahore.*******

I described the recent events at Qadian briefly in my last fortnightly report and am now, after spending yesterday at Qadian, sending you a fuller report and appreciation of the situation.

The trouble, as you know, started with the ex-communication of two prominent members of the Ahmadiyya community, Abdur Rahman Misri, Head Master of the Ahmadiyya High School, and Fakhar-ud-Din Multani who were dissatisfied with the leadership of the present Khalifa and had begun to agitate against him. Their published allegations are that he is a man of bad personal character, but they have not publicly given particular instances of his alleged immorality. In actual fact, the most important definite instance alleged is that the Mirza Sahib as had an immoral connection with the son of Abdur Rahman Misri. I cannot, of course, say whether there is any truth in this, but Misri told me the story privately with a wealth of circumstantial detail, and he has certainly got a number of persons to believe him. The Mirza Sahib attributes his defection to jealousy and personal ambition. The split is of profound importance to the Ahmadiyya community, because although at present only about a dozen persons have followed the seceders it is believed that if there was no interference of intimidation from the Khalifite party. A large number of persons, perhaps about 100, would follow Abdur Rahman Misri. It is to be noted that there is no talk of renouncing the Ahmadiyya faith, but it is simply a revolt against the personality of the Head of the community.

With the publication of posters and holding of meetings on either side relations between the two parties became more and more strained. The seceders were boycotted and their houses were at first picketed. Later, the picketing was reduced to an un-obstrusive watching of the houses, the object of which was not to prevent other Ahmadis seeing the seceders but to report the names of any such persons to the Khalifa and his lieutenants. Some extra police was sent to Qadian and arrangements were made to guard the houses of the seceders from attack. The orthodox Ahmadis took the line that they would withdraw the boycott and all propaganda against the other party as soon as they stopped their campaign of vilifying the Mirza Sahib, and they demanded that proceedings should be started under section 153-A, I.P.C. against Abdur Rahman Misri and Fakhr-ud-Din. I pointed out that as the campaign was in no sense an attempt to bring the Ahmadiyya religion into contempt but was simply a personal attack on the character of the Mirza Sahib, it would be more appropriate for the latter to seek a legal redress by means of a defamation suit and if he was not willing to take action himself I did not see why Government should incur the odium of closing the mouths of his personal enemies and undertake the onus of defending his reputation. Meanwhile, I warned the Ahmadiyya leaders that unless the Mirza Sahib made a public pronouncement in clear terms prohibiting any violence I should consider him and the community as a whole responsible in the event of any outrage being committed on the persons of Abdur Rahman Misri or Fakhar-ud-Din.

The Mirza Sahib made a very half-hearted pronouncement to this effect, but later on his speeches, and those of his lieutenants became very provocative and contained oblique threats against those two persons. The Mirza Sahib prophesied that as has previously happened at Qadian, this prophesy soon found its fulfilment through a human instrument. On Saturday evening, Fakhar-ud-Din Multani was proceeding through the bazar, accompanied by two other persons, to make a report at the Police Post to the effect that he apprehended a breach of the peace from the other party when one Aziz Ahmad made a sudden fanatical attack upon him and wounded him severely in the chest with a knife. One of his companions was lightly wounded with the same weapon. The assailant was arrested almost at once and the Resident Magistrate and the Deputy Superintendent of Police were soon on the spot. A procession of Ahmadiyya volunteers was formed but was persuaded to disperse by these officers, and next morning, after consulting me on the telephone, the Resident Magistrate issued an order prohibiting meetings, processions and the publication of posters at Qadian for a week.

This order under section 144, Criminal Procedure Code has had an excellent effect, especially as it has prevented the Ahrars of Batala from intervening. They had called a meeting on Sunday the 8th, and the order was just in time to stop this. They are still proposing to send jathas of volunteers to Qadian and in order to prevent this it will probably be necessary to extend the order for another week. Meanwhile, everything is absolutely quiet at Qadian. Only one person, an Ahrar, who was found distributing posters, has been arrested for defiance of the order. An ample force of police is continuing at Qadian for the present.

The rapidity with which the challan was put into court is also likely to have a reassuring effect. The outrage took place on Saturday evening and the challan was put in with witnesses on Monday morning. In order to gain time, probably to intimidate or tamper with the witnesses, the Ahmadis, who had undertaken the defence of the accused, at once asked for an adjournment to be put in a transfer application. I countered this move by transferring the case at once from the court of the Resident Magistrate to that of the Additional District Magistrate, and the latter took the case Tuesday and completed the prosecution evidence and framed a charge on that same day. Meanwhile, the Ahmadiyya leaders state that after further enquiries, they admit the guilt of the accused and are not undertaking his defence, and have advised him to plead guilty. It is probable, therefore, that he will produce no defence and orders will be passed today or tomorrow.

The general feeling is that the Ahmadiyya community has come very badly out of this affair, and have shown that the life of anyone who attacks the community or its leader is not safe at Qadian. It is thought in some quarters that the assailant was definitely instigated to commit the offence, and although there is no proof of this, the Ahmadiyya leaders must morally share his guilt in view of their inflammatory speeches. On the other hand, it must be admitted that, assuming that they believe the allegations of Abdur Rahman Misri to be unfounded, they had a strong provocation, and the seceders were asking for trouble by carrying on a campaign of vilification against the Head of the community while continuing to live at the headquarters of that community.

The chief problem from the administrative point of view at present is to protect the lives of the seceders from further fanatical attacks. This is is likely to happen so long as the order under section 144, Cr.P.C. continues in force. After that, it will be difficult, and I have told Abdur Rahman Misri that we cannot guarantee his safety so long as he continues to carry on his present campaign at Qadian. He is not, however, willing to leave the place as this will be regarded as a triumph for the Khalifa. The only other thing we can do is to start proceedings under section 107, Cr.P.C. but in practice, these will not form a real safeguard, as the actual assailants are likely to be insignificant persons and we cannot put whole of the population at Qadian on security. After careful consideration, however, the Superintendent of Police and I have decided that it would be a good gesture to start cross cases under section 107 Cr.P.C against the Misri party on the one side and the leaders of the Khalifite party on the other. We shall select those leaders whose speeches have most nearly approximated to incitement to violence. Though incidentally there would be an equally strong case against the Khalifa himself, it would no doubt be impolitic to include him in the proceedings, and we shall not do so unless the Government desire it. I may add that the Mirza Sahib has admitted that his community is ashamed of the occurrence and he has promised to announce in his next Friday sermon that violence must be avoided at all costs and any body who resorts to it will be turned out of the community. If he makes this statement in unequivocal terms, as I believe he will, it should have an excellent effect.

I am sending a copy of this letter direct to the Chief Secretary.

Deputy Commissioner of Gurdaspur to the Governor, 28th August, 1937

Governor’s Situation Report Dated 28th August 1937

Paragraph 1. The situation at Qadian where there is trouble within the Ahmadi community remains much the same as at the time of the last report. The head of the Ahmadis has condemned acts of violence by his followers.

Secret Letter to the Viceroy, 28th August, 1937

SECRET

Barnes Court, Simla E,
28th August, 1937.

My dear Lord Linlithgow,

The position at Qadian has changed little since my letter of the 16th of August. On pressure by the Deputy Commissioner of the district, the head of the community condemned violence by his followers, and said that he would ex-communicate any one who resorted to it. Feeling is still strong at Qadian itself, but so far there has been no serious reactions elsewhere.

Confidential Report of the Situation in the Punjab for the First Half of August, 1937

Muslim Affairs. — Dissensions among the Ahmadis at Qadian in the Gurdaspur District culminated in a murderous outrage on the 7th of August. For some time past, dissatisfaction against the head of the community has been growing. A few weeks ago a section of the Ahmadis published a number of denunciatory posters against the Mirza Sahib and after proclaiming one of its members as the new AMIR, seceded from the Ahmadi fold. The secessionists were ex-communicated and their heretical conduct was condemned in strong terms by the Mirza Sahib and other orthodox Ahmadis. Finally on the 7th of August an Ahmadi fanatic stabbed two of the excommunicated Ahmadis with a knife, causing fatal injury to one of them. The assailant was arrested and is now undergoing trial. The Deputy Commissioner of Gurdaspur is of the opinion that the outrage must be considered the direct result of inflammatory speeches made at Qadian a day before and on the day of the attack. Police reinforcements have been despatched to Qadian and an order under section 144 of the Criminal Procedure Code prohibiting meetings and publications of the provocative literature has been enforced in the town as a precautionary measure.

Governor’s Situation Report Dated 14th September 1937

The excommunicated Ahmadi, who was wounded on the 7th of August, died, but there has been no further trouble in Qadian.

Links and Related Essays

https://ahmadiyyafactcheckblog.com/2017/08/08/aziz-ahmad-qadiani-was-an-ahmadi-and-a-murderer-but-the-khalifa-still-led-his-funeral-prayer/

http://wiki.qern.org/ahmadiyya/organisations/qadiani/qadiani-dissenters/fakhruddin-multani

https://ahmadiyyafactcheckblog.com/2017/07/23/the-city-of-sodomy-by-shafiq-mirza-an-ex-ahmadi/

https://ahmadiyyafactcheckblog.com/2019/08/07/in-1937-was-the-mirza-family-was-suffering-the-divine-the-wrath-of-their-false-claims/

https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2018/05/29/mazhar-multani-son-of-fakhar-uddin-multani-wrote-3-books-vs-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2018/03/25/fakhar-ud-din-multani-on-his-death-bed/

https://ahmadiyyafactcheckblog.com/2018/03/25/new-data-on-the-murder-of-fakhar-ud-din-multani/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.com/2018/10/20/the-first-time-a-qadiani-ahmadi-murdered-a-muslim-for-criticizing-mirza-ghulam-ahmad-1930/

https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Mirza Masroor Ahmad mentioned Shaikh Abdur Rehman al-Misri on 24th July, 2015

Taken from here: https://www.alislam.org/friday-sermon/2015-07-24.html#summary-tab

Hazrat Mirza Ghulam Ahmad, the founder of the Ahmadiyya Muslim Community, had previously received a revelation associated with Misri:

Do not kill Zainab.

– Hazrat Mirza Ghulam Ahmad, Al Badr 13 February 1908

The revelation has been explained as follows:

In early 1908 Mr Hafiz Ahmad sought marriage proposals for his two daughters Zainab and Kalsoom. There were a few proposals for Zainab and among those the Promised Messiahas [Hazrat Mirza Ghulam Ahmad] did not like a proposal from a Mr Misri, but as was his way he did not force the matter. It is during these days the Promised Messiah received the revelation: “Do not kill Zainab”. Mr Hafiz understood this revelation to mean that he should get his daughter married to Mr Misri assuming the revelation had overridden earlier advice of the Promised Messiah. He had his daughter married to Mr Misri. The revelation is dated 9 February whereas his daughter’s marriage took place on 17 February. The date of the marriage was chronicled as it took place with a couple of other marriages including that of Hazrat Nawab Mubaraka Begum. God had clearly forewarned about Zainab’s marriage, inferring that there would be trouble, but her father presumed it to mean the opposite. Proof exists that the Promised Messiah advised against this marriage because when Mr Misri later left the Ahmadiyya Muslim Community someone said the Promised Messiah had indeed advised against this marriage to him. The narrator said he did not like it when the marriage went ahead and submitted to the Promised Messiah that he was commissioned by God and God commands to listen to those commissioned by him but Mr Hafiz had not done so. The Promised Messiah replied that this was indeed so, but added that he did not interfere in such matters.

The second Caliph wrote that although he had no doubt about this tradition when it came before him but he thought of seeking a concrete proof. The very next day he received a letter in the post in which someone had written that when he was in Qadian he learned the holy Quran from Mr Hafiz Ahmad who once told him that the Promised Messiah had asked him to marry his daughter elsewhere but he misunderstood his revelation and thought his earlier advice was not correct and married his daughter to Mr Misri. He said Mr Misri was very harsh with his daughter and he felt it was a consequence of him not abiding by what the Promised Messiah had said. The second Caliph writes that he remembers Mr Misri beating up his father-in-law in the middle of town, following which [his predecessor] the first Caliph was very displeased with him and the second Caliph had pleaded with him to forgive Mr Misri.

Sheikh Abdul Rehman al-Misri is part of history of the community. He was an educated man who took the pledge of allegiance in the lifetime of the Promised Messiah. The Promised Messiah and Chaudhry Nasrullah Khan Sahib sponsored him to go to Egypt. It was owing to his trip to Egypt that he was given the title of ‘Misri’ (Misr being the Arabic name for Egypt). A time came that he highly opposed the second Caliph and said much against him and tried to create discord in the community. God protected the community against his ploys and some people were shown dreams exposing his ploys. He had so much respect and standing in the community that when he left someone wrote to the second Caliph from Africa that Mr Misri’s separation from the community was highly worrisome because if such important and significant people lost their faith what was to be said of the faith of ordinary people like the letter-writer. The second Caliph wrote back saying it was for God to decide who was important and significant and not for the letter-writer, adding that God had made Mr Misri lose his way which proved that the letter-writer was important and significant and not Mr Misri. After his disagreement and leaving the community, Mr Misri tried to show his importance by associating himself with the revelation but after the second Caliph exposed the reality behind it all, he complained why was his wife dragged into it all.

The second Caliph remarked at the tremendous prophecy ‘Do not kill Zainab’ and said Mr Misri himself drew attention to it at the latter stage. He said this was like Arabs cite a story about a man who took out a knife to slaughter a goat but then forgot about it. In their play his children push the knife in the dust on the ground. While he looked for the ‘lost’ knife the goat dragged its feet on the dust and exposed the knife. When someone causes their own ruination Arabs say he has exposed the knife like the goat did. Had he abided by what the Promised Messiah advised him his faith would not have been wasted. Believers should listen to those sent by God.

– Hazrat Mirza Masroor Ahmad, Friday Sermon 24 July 2015 as summarised by alislam.org

 

Do not kill Zainab.

– Hazrat Mirza Ghulam Ahmad, Al Badr 13 February 1908

The revelation has been explained as follows:

In early 1908 Mr Hafiz Ahmad sought marriage proposals for his two daughters Zainab and Kalsoom. There were a few proposals for Zainab and among those the Promised Messiahas [Hazrat Mirza Ghulam Ahmad] did not like a proposal from a Mr Misri, but as was his way he did not force the matter. It is during these days the Promised Messiah received the revelation: “Do not kill Zainab”. Mr Hafiz understood this revelation to mean that he should get his daughter married to Mr Misri assuming the revelation had overridden earlier advice of the Promised Messiah. He had his daughter married to Mr Misri. The revelation is dated 9 February whereas his daughter’s marriage took place on 17 February. The date of the marriage was chronicled as it took place with a couple of other marriages including that of Hazrat Nawab Mubaraka Begum. God had clearly forewarned about Zainab’s marriage, inferring that there would be trouble, but her father presumed it to mean the opposite. Proof exists that the Promised Messiah advised against this marriage because when Mr Misri later left the Ahmadiyya Muslim Community someone said the Promised Messiah had indeed advised against this marriage to him. The narrator said he did not like it when the marriage went ahead and submitted to the Promised Messiah that he was commissioned by God and God commands to listen to those commissioned by him but Mr Hafiz had not done so. The Promised Messiah replied that this was indeed so, but added that he did not interfere in such matters.

The second Caliph wrote that although he had no doubt about this tradition when it came before him but he thought of seeking a concrete proof. The very next day he received a letter in the post in which someone had written that when he was in Qadian he learned the holy Quran from Mr Hafiz Ahmad who once told him that the Promised Messiah had asked him to marry his daughter elsewhere but he misunderstood his revelation and thought his earlier advice was not correct and married his daughter to Mr Misri. He said Mr Misri was very harsh with his daughter and he felt it was a consequence of him not abiding by what the Promised Messiah had said. The second Caliph writes that he remembers Mr Misri beating up his father-in-law in the middle of town, following which [his predecessor] the first Caliph was very displeased with him and the second Caliph had pleaded with him to forgive Mr Misri.

Sheikh Abdul Rehman al-Misri is part of history of the community. He was an educated man who took the pledge of allegiance in the lifetime of the Promised Messiah. The Promised Messiah and Chaudhry Nasrullah Khan Sahib sponsored him to go to Egypt. It was owing to his trip to Egypt that he was given the title of ‘Misri’ (Misr being the Arabic name for Egypt). A time came that he highly opposed the second Caliph and said much against him and tried to create discord in the community. God protected the community against his ploys and some people were shown dreams exposing his ploys. He had so much respect and standing in the community that when he left someone wrote to the second Caliph from Africa that Mr Misri’s separation from the community was highly worrisome because if such important and significant people lost their faith what was to be said of the faith of ordinary people like the letter-writer. The second Caliph wrote back saying it was for God to decide who was important and significant and not for the letter-writer, adding that God had made Mr Misri lose his way which proved that the letter-writer was important and significant and not Mr Misri. After his disagreement and leaving the community, Mr Misri tried to show his importance by associating himself with the revelation but after the second Caliph exposed the reality behind it all, he complained why was his wife dragged into it all.

The second Caliph remarked at the tremendous prophecy ‘Do not kill Zainab’ and said Mr Misri himself drew attention to it at the latter stage. He said this was like Arabs cite a story about a man who took out a knife to slaughter a goat but then forgot about it. In their play his children push the knife in the dust on the ground. While he looked for the ‘lost’ knife the goat dragged its feet on the dust and exposed the knife. When someone causes their own ruination Arabs say he has exposed the knife like the goat did. Had he abided by what the Promised Messiah advised him his faith would not have been wasted. Believers should listen to those sent by God.

– Hazrat Mirza Masroor Ahmad, Friday Sermon 24 July 2015 as summarised by alislam.org

 

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