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Thorough research work on the Ahmadiyya Movement, #ahmadiyya #ahmadiyyat #ahmadiyyafactcheckblog #messiahhascome

Month

October 2018

The Secular Jihadists: Episode 68 – Includes questions from former Ahmadi’s about covering people leaving Ahmadiyya


https://www.youtube.com/watch?v=nG_TThYI1bM
Intro

This episode (#68) of the Secular Jihadist podcast is one of Ali and Armin’s regular Q&A sessions with people in the live chat, and from messages received through other social media.

What was interesting here, was that in a couple of different spots, the topic of ex-Ahmadis came up, as well that of leaving Ahmadiyyat. This subreddit was also indirectly mentioned.

There was also a blog post which Ali A. Rizvi referred to, which was written by our very own /u/suburbancloth:

Message to My Family: Why I Have Left Islam

In the episode, Ali has a lot of praise for this articulate and passionate piece.

While it’s only about 3+ minutes in the entire 2 hours that touch upon the ex-Ahmadi topic, it’s great to see more mainstream ex-Muslim content covering this Community and belief system.

Segments:

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

Who is Dr. Abdus Sattar Shah?

Intro
Dr. Abdus Sattar Shah (biography given by Mirza Masroor Ahmad in 2011) was a British government official employee, he worked as some type of doctor, he seems to have been a student of the famous Syed Abdul Latif. Dr. Abdus Sattar Shah is the maternal grandfather of Mirza Tahir Ahmad (See page 14). Syed Baagh Ali shah sahib is father of Dr Abdul sattar shah sahib who is buried in Sehala.

Dr. Abdus Sattar Shah also sent his daughter (Zainab) to Qadian for 3 months to give MGA massages and operate a fan, this is roughly 1904-1905.

In 1906 and early 1907, he was living at Qadian and is mentioned in “Haqiqatul Wahi” as a witness to the Earthquake prophecy of Feb-28-1907 (see 613, 616 and 661). His name is written as ‘Abdus-Sattar Khan of Kabul, Muhajir and as Abdus-Sattar. He was allegedly working at a hospital in a village near Sialkot, Raiyah as an assistant.

By Aug-1907, he was living in Qadian and tending to Mirza Mubarak Ahmad. He was chosen to give his infant daughter in marriage for MGA’s dying son, Mirza Mubarak Ahmad. They were married per some weird desi custom wherein marrying off a dying kid might somehow save his life. In 1907, The marriage of Mirza Mubarak Ahmad and Abdul Haye is announced (See Al-Badr of Sep-5-1907 and via Bro Imtiaz, 31:22). Abdul Haye is marrying the daughter of Pir Manzur Muhammad (father of the other Muhamadee Begum). Mirza Mubarak Ahmad is marrying Maryam, the daughter of Dr. Abdul Sattar Shah, she only 2 years old 9See Fazl-e-Omar).

However, Mirza Mubarak Ahmadied on 9-16-1907 (see the the Al-Badr of 9-17-1907) and his daughter was not a widow at 2 years old. She had even moved in at Qadian and shared a room with Mirza Mubarak Ahmad. Allegedly on Sep-16-1907, the day that Mirza Mubarak Ahmad died, MGA said that Mirza Mubarak Ahmad had recovered completely from the actual ailment. He had regained full health. There was no sign of fever at all. He repeatedly asked to be taken to the garden. He had a great liking for the garden, so he went there. However, MGA then says that his God had given the news of his death at the very time of his birth (in 1899 via Tiryaq ul Qulub) (See Al-Hakam, vol. 11, no. 34, p. 5–6, dated 24 September 1907, Via Malfuzat-9, pages 394-403).MGA also alleges that on Sep-15-1907, Mirza Mubarak Ahmad called me and put his hand in my hand and shook my hand as if he is departing for some place now and greeting me for the last time. Dr. Khalifah Rashid-ud-Din reported to the Al-Hakam that a few days ago MGA had said that he had seen in a dream that a death was to take place in this house and a goat had been slaughtered. As Maulawi Noor-ud-Deen was unwell in those days, an apprehension arose concerning him. Nawwab Muhammad ‘Ali Khan, Dr. Abdus-Sattar Shah, and he himself—all three—were a witness to this. Sayyid Mir Hamid Shah reported to the Al-Hakam that his mother had seen a dream (the morning of (9-24-1907) wherein there were four shining stars of Your Holiness (MGA’s 4 sons), one of them fell and entered the earth. Then Dr. Khalifah Rashid-ud-Din said, people used to call Mubarak Ahmad, Wali, wali [‘Friend of Allah, Friend of Allah’]. Then MGA said: Yes, Wali is verily the one who is destined for Paradise. It is also noted that the grave of Mirza Mubarak Ahmad was at quite a distance from the other graves in Bahishti Maqbara (this was most likely because he died of plague). MGA responded to this by fabricating a silly dream which is so nonsensical I can’t make sense of it.

In 1915, the Ahmadiyya Movement told the world that he was addicted to Opium (see the scan in the below, via Tadhkiratul Mahdi). He sided with the Qadiani-Ahmadi’s and remained loyal to the Mirza family after 1914.

In 1924 (Feb-7th), Dr. Abdus Sattar Shah agreed to allow his widowed daughter (Maryam)(who had already married Mirza Mubarak Ahmad) to marry the 2nd Qadiani-Ahmadi Khalifa (See page 18). She was 18-19 years old. She is the famous mother of Mirza Tahir Ahmad, she was affectionately called Umme-Tahir by her inner circle and outer circle of Ahmadi’s. Syeda Maryam was dead by 1944, her cause of death is unknown, she was roughly 37. A great-grand-daughter of Dr. Abdus Sattar Shah is Fauzia Faizi, she recently gave an interview wherein she exposed the level of incest and rape that existed in the household of Mirza Basheer-uddin Mahmud Ahmad. Fauzia Faizi is the niece of Mirza Tahir Ahmad, her mom’s female cousin is married to Mirza Tahir Ahmad. Fauzia Faizi is also a second or third cousin of Mirza Masroor Ahmad’s wife (Subuhee or Amatul Sabooh).

He retired from government service in 1925.

He is mentioned in the ROR of May 1930.

The 7th wife of the Khalifa, Mehr Appa was a grand-daughter of Dr. Abdus Sattar Shah in the 1940’s.

In 2026, Dr. Abdul Sattar Shah was mentioned by Mirza Masroor Ahmad on an edition of “This Week with Huzoor”.


Continue reading “Who is Dr. Abdus Sattar Shah?”

Who is Maulana Ghulam Hasan Khan Niazi?

Intro
Maulana Ghulam Hasan Khan Niazi was the first person of Peshwari descent to convert to Ahmadiyya. Allegedly, he was mentioned in Izala Auham (1890-1891). He is listed in the famous list of the first 313 Ahmadi’s in 1896 (see Dard, page 855).

He married his daughter (Sarwar Sultana Begum) to Mirza Bashir Ahmad in 1902. This was a child marriage (Their nikah ceremony was performed by Khalifa-ul-Masih Nooruddin sahib, see Al-Hakam, p. 10 – Sept 7, p. 14 Oct 1902 – pdf pages 548 and 653).

In 1906, Mirza Ghulam Ahmad appointed Maulvi Ghulam Hassan Khan as a member of the Sadr Anjuman Ahmadiyya.

In May of 1908, when Mirza Ghulam Ahmad died, Maulana Ghulam Hasan Khan was the most famous Ahmadi who refused to give his bait to Noorudin in 1908, he stayed in this condition until 1914.

In 1914, after the election of the 2nd Khalifa, he sided with the Lahori-Ahmadi’s and stayed with them until the late 1930’s.

In roughly 1940, he shocked the Lahori-Ahmadi’s as he moved to Qadian and entered the bait of the Khalifa and was buried in Bahishti Maqbara.

Maulana Ghulam Hasan Khan died in Qadian on 2nd February 1943 at the age of 94 years (having joined the Qadiani Jamaat three years earlier). On Friday 5th February 1943, at the Lahore Ahmadiyya centre at Ahmadiyya Buildings, Lahore, after giving the Friday khutba and prayers, Maulana Muhammad Ali led the janaza prayer for Maulana Ghulam Hasan Khan (in absence of body). He was survived by 29 paternal grandsons and 24 sons and daughters by his three daughters.

This photograph was taken during Lord Headley’s visit to India during 1927/28. He is on the left, with Maulana Ghulam Hasan Khan of Peshawar, who was a prominent figure in the Ahmadiyya Movement since the time of Mirza Ghulam Ahmad.
Continue reading “Who is Maulana Ghulam Hasan Khan Niazi?”

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

Intro
Mirza Ghulam Ahmad had 2 daughters that made it to adulthood and procreated further. They are Mubarika Begum (born 1896, died on May 23rd, 1977) and Amtul Hafiz (born 25th January 1904, died ). MGA was known to marry off his children before reaching the age of 12. To our memory, none of MGA’s children made it past that age. MGA was already receiving fake revelations to the effect that he should marry off his eldest daughter (Mubarika) to Nawab Muhammad Ali Khan, who was a rich aristocrat from the Malerkotla state. Mubarika was only 10 years when she married a man of 40 years, and her new husband already had another wife, hence, MGA’s daughter became a 2nd wife to a much older man. Muhammad Ali Khan lived exclusively within MGA’s home every time he came to Qadian. He built a separate house in Qadian after his marriage however, it was connected to the new Nur-Masjid, which was named after Noorudin, and was right next to the Talim-ul-Islam High School, which seems to be 50-100 yards from the house of MGA. In 1910 Nooruddin was at the house of Nawab Muhammad Ali Khan and was returning to the home of MGA, he fell off of his pony and was dragged mercilessly, he almost died and had to have a leg amputated. Further, Nooruddin seemed to continue to live with MGA’s family until early 1914, wherein he moved out, he thus moved into this new house. He also had him (Nawab Muhammad Ali Khan) as the executor of his (noorudin’s) will. Noorudin thus died in the Nawab’s house and his will was read out by the Nawab (see page 334). They then elected Mirza Basheer-uddin Mahmud Ahmad in a make-shift election.
Continue reading “Mirza Ghulam Ahmad married off his daughter when she was barely 11-12 years old”

Ivor Wilks and Ahmadiyya

Intro
We have found yet another study on Ahmadiyya in Africa.  Its by Ivor Wilks.

Links
https://www.google.com/search?q=Ivor+Wilks+ahmadiyya&oq=Ivor+Wilks+ahmadiyya&aqs=chrome..69i57.7639j1j8&sourceid=chrome&ie=UTF-8

The Muslim Resurgence in Ghana since 1950: Its Effects upon Muslims and Muslim-Christian Relations (Christentum und Islam im Dialog Christian – Muslim Relations)Mar 22, 2006 by Nathan Samwini

Intro
Dear readers, in our research on Ahmadiyya in Africa, we have found many new references.  This one here is:

The Muslim Resurgence in Ghana since 1950: Its Effects upon Muslims and Muslim-Christian Relations (Christentum und Islam im Dialog Christian – Muslim Relations)  by Nathan Samwini

https://books.google.com/books?id=tpnaeupe4gkC&pg=PA87&lpg=PA87&dq=Fante+Muslims+converted+to+ahmadiyya&source=bl&ots=jnzCj1G4cv&sig=93Vm4xxZLbo9w5cLyQOPUb-PUEU&hl=en&sa=X&ved=2ahUKEwjI3sT-nundAhWF-lQKHTZQDVMQ6AEwDXoECAYQAQ#v=onepage&q=Fante%20Muslims%20converted%20to%20ahmadiyya&f=false

The story of Minaratul Masih and Ahmadiyya

Intro
Before MGA made his wildest claim (1891), roughly 1888-1890, Noorudin wrote a letter to MGA about the hadith of the messiah at Damascus and the difficulty of MGA fitting himself into this hadith. Thus, in Izala Auham (1890-1891), MGA denied the famous hadith about the white minaret near Damascus.

Per Ahmadiyya sources, on May 28th, 1900, MGA decided to build a minaret at Qadian (See Dard). In July of 1900, they began taking donations. In 1901, money was collected from Ahmadi’s for the building of Minaratul Masih (See Dard), a detailed list of the donors (101 people) was created later on. The kiln was begun on April 22nd, 1901. In 1902, MGA and his team began to build the minaret in Masjid Aqsa, however, after lots of funds were collected, and they even made a list of the donors (See Dard).

MGA allegedly laid the foundation stone of the Minaratul Masih on March 13th, 1903. However, soon thereafter (1904-ish), the construction stopped, the minaret was barely a few feet high (see Dard). On April-17-1903 Buddhei Shah, Ghanayya Lal, Bur Singh, Nara’in and Dasawar Singh complained to the authorities that the Minaret was being constructed only to tease and annoy them and that it would dishonour and disgrace them because it would expose their houses to the gaze of the sightseers who would come from all parts of the country. They submitted a site plan on a big sheet of tracing paper to show the position of the various houses in the neighbourhood of the Minaret under construction. They said that MGA could build the Minaret anywhere else. On April 27th, 1903, Hukam Chand, Labhu Ram, Salig Ram, Mirza Ali Sher Baig and Mirza Imam Din again complained to the authorities against the construction of the Minaret. The two last-named said that the mosque was a Waqf for all Muslims and that by
raising there a private building for sightseeing MGA was encroaching upon their rights. The work of excavation actually commenced on March 3rd, 1903. Up till now the building has cost Rs. 1,100. The total expenditure, including the making of bricks, is Rs. 4300.

It remained in this condition until 1916-1917, at that point, the 2nd Khalifa completed the building of the minaret. The ROR of Aug-1932 has an extensive essay on the “Minarat ul Maseeh”. In 1939, the Mirza was accepting 100 rupees for Ahmadi’s to get their named written on it.

Extended Commentary
MGA’s team of writers realized that MGA does not fit the Hadees brought by Imam Muslim, narrated by Nuwas Bin Sumaan RA. MGA resorted to an easy solution and rejected that altogether. To support his arguments he gave countless arguments in his books. For example Roohani Khazain vol 4 page 115, roohani khazain vol 3 page 219, RK vol 3 Page 199, RK vol 3 page 220, RK vol 3 page 222, RK vol 3 page 173 and many more. He called it extremely weak, illogical, contradictory to Ijmai of Sahab, even Imam Muslim himself has abrogated that Hadees, Nuwas Bin Sumas has been decievd about that Hadees, etc etc. In nutshell he tries his level best to prove that Hadees of Minarat Ul Maseeh has no value and it is not trust worthy at all (you can see scans from his books). Then all of sudden he decides to construct Minarat Ul Maseeh (1900-1902 era) so that he show his presence near that Minar as Narrated by Hazrat Nuwas Bin Sumas RA and prove himself Maseeh. For this construction he started to raise funds (CHANDA). Now he started to give argument in the support of same Hadees and goes to an extend by saying that there are two signs of Maseeh. One is in skies that solar and Lunar eclipse and on earth Minarat Ul Maseeh. This minara will be complete blessings of Maseeh wil spread in far world, curse of Satan will be vanish with the light of this Minarat Ul Maseeh etc. Now he tries his level best that as if this Hadees is of strongest narration. This can be seen in Majmooa Ishteharaat vol 3 page 314 onwards (Scans below). You can well imagine the mental condition of this man. And guess what… pity thing is he never got a chance to appear before that Minara which he started to construct. He died before the completion of construction. ALLAH ALMIGHTY did not gave him chance to produce fake sign even.|

Continue reading “The story of Minaratul Masih and Ahmadiyya”

Maulvi Sher Ali told the world that Mirza Ghulam Ahmad would send his Arabic writings to Noorudin and Ahsan Amrohi for editing

Intro
MGA hired many people to help him. Noorudin (an ex-Ahle-Hadith Muslim) was the most famous, as was Maulvi Syed Muhammad Ahsan Amrohi (An ex-Ahle-Hadith scholar). In the below, we have proven that MGA always sent his manuscripts for proof-reading to his employee’s. We have also posted the quote from Seeratul Mahdi wherein MGA claimed that all of his Arabic books/writings are a type of revelation, since they were written with the power of Allah. MGA has said this about all of his books, whether arabic or not.
Continue reading “Maulvi Sher Ali told the world that Mirza Ghulam Ahmad would send his Arabic writings to Noorudin and Ahsan Amrohi for editing”

Mirza Ghulam Ahmad mentioned in “Arya Dharm: Hindu Consciousness in 19th-century Punjab” By Kenneth W. Jones

Intro
Kenneth Jones has written extensively on religion in British India. We have found a book “Arya Dharm: Hindu Consciousness in 19th-century Punjab” By Kenneth W. Jones. In this book, he briefly covers Ahmadiyya, Lekh Ram and religion politics in British India. See pages 148-151 and 193–197. Professor Jones was a Distinguished Professor in the Department of History at Kansas State University.

Links and related Essays
https://www.google.com/search?q=kenneth+w.+jones&oq=Kenneth+W.+Jones&aqs=chrome.0.0j69i61j0l4.1073j0j8&sourceid=chrome&ie=UTF-8

https://ahmadiyyafactcheckblog.com/?s=Dharam

https://ahmadiyyafactcheckblog.com/?s=Lekh

https://books.google.com/books?id=RpvXCtNzrz8C&pg=PA148&lpg=PA148&dq=Arya+Dharam+Mirza+Ghulam+ahmad&source=bl&ots=LWHbK_rGZ-&sig=EeEJIr2mZ8zM_csGOVHAsuyVpv0&hl=en&sa=X&ved=2ahUKEwib_p3-_uHdAhWoHjQIHSY4BJI4ChDoATAAegQIABAB#v=onepage&q=Arya%20Dharam%20Mirza%20Ghulam%20ahmad&f=false

https://www.cambridge.org/core/books/socioreligious-reform-movements-in-british-india/787AAF46ED2EF9405ECB1641CD82DD4A

Tags
#ahmadiyya #ahmadi

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