“””The khitām of a group of people, the khātim of them, or the khātam of them, is the last of them, according to al-Lihyani. And Muhammad is khātim of the prophets. At-Tahdhib (of al-Azhari): Khātim and khātam are among the names of the Prophet. And in the Qur’an: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and khātim of the prophets,” that is, the last of them. And: It was also recited as khātam. And the saying of al-‘Ajjaj, “Blessed to the prophets is this khātim,” is based on the well-known recitation, with a kasrah (khātim). And also among his names is al-‘āqib, and its meaning is “last of the prophets.” Ibn Manẓūr (1883) [Written 1290]. لسان العرب / Lisān al-‘Arab (in Arabic). 15. Būlāq, Miṣr [Bulaq, Egypt]: al-Maṭba‘ah al-Mīrīyah. p. 55. وخِتامُ القَوْم وخاتِمُهُم وخاتَمُهُم آخرُهم عن اللحياني ومحمد صلى الله عليه وسلم خاتِم الأنبياء عليه وعليهم الصلاة والسلام التهذيب والخاتِم والخاتَم من أسماء النبي صلى الله عليه وسلم وفي التنزيل العزيز ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتِمَ النبيين أي آخرهم قال وقد قرئ وخاتَمَ وقول العجاج مُبارَكٍ للأنبياء خاتِمِ إنما حمله على القراءة المشهورة فكسر ومن أسمائه العاقب أيضا ومعناه آخر الأنبيا
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He was sent off as a missionary by the 2nd Khalifa, however, he didn’t pass Jamia or any other islamic school, the Khalifa waived all of that and made Bashir Ahmad Orchard a Murrabi nevertheless. He was given an important young Ahmadi woman, in fact, Orchard became a brother-in-law of the Khalifa since he married the only sibling of the Khalifa’s first wife.
His preaching was very unsuccessful, his son even admitted as much, both in Scotland and Guyana. He seems to have been specifically used as the token English-Ahmadi and was marketed as such. He also claimed to be a recipient of divine revelations and true dreams.
Intro Lots of this research was taken verbatim from Maria-Magdalena Pruss and her entries on the famous Lahori-Ahmadi blog. She has a PHD in religion from Princeton. His father (Khalifa Hameed-ud-Din) famously was a founder of the Anjuman-i-Himayat-i-Islam (founded in 1884, Noorudin was also a member, as well as Allama Iqbal)(in a mosque known as Masjid Bakan inside Mochi Gate, Lahore, by Khalifa Hameed-ud-Din). In 1890, the Anjuman-i-Himayat-i-Islam also published “Ibtal uluhiyyat-i Masih” by Nur ud-Din, with the permission of the author and for the “benefit of the people of Islam”, as it says on the title page. It also publicly endorsed other Ahmadi writings in its monthly Risalah. In the 1890s, as you know, Khwaja Kamal ad-Din and Muhammad Ali taught at Islamia College. Islamia College was established by this very Anjuman. There must have been a lot of interaction between the Ahmadiyya Anjuman in Lahore and the Himayat-i Islam, because since 1914, Islamia College and the Ahmadiyya Buildings were on the same street (Brandereth Road). Also, how does one explain the role of Muhammad Iqbal? He still had a positive attitude towards members of the Lahore group, such as Khwaja Kamal ad-Din in 1911 and even after that. Why did he change his position later on and attack the community?
Seems like Nazi and Ahmadiyya idiology are so closely alligned that these two Nazi Gentlemen were attracted by the Ahmadiyya sect.
The Ahmadiyya sect gave them VIP treatment including pakistani wives in order to lock them into the sect and both were used as missionaries in the US and Germany in order to lure in further white converts. But despite their prominent status in the Ahmadiyya sect and efforts by teh Ahmadiyya leadership, few years into the Ahmadiyya sec, both left the sect and that’s why you don’t hear anything about them from Ahmadiyya sources. Rafiq Ahmed Akhtar explains the story of Kunze herein. Rafiq explains how Kunze was a raging homosexual. Rafiq was related to him via marriage. Continue reading “Who is Abdush-Shakoor Kunze? The first German-Ahmadi Imam and apostate from Ahmadiyya (1949–1959)”→