Dear readers, we have found another interesting series of articles from the English version of the ROR of 1914, this comes from an essay series entitled, “Ahmad and Jesus as Prophets”, which seems to go back to 1911. We had published an entry referring to an essay of 1913 which had a similar title. In April of 1913, they changed the title to simply “Ahmad as a Prophet” Part-1. By February of 1914, “Ahmad as a Prophet* came out Part-2). Muhammad Ali added an asterisks and claimed that MGA was only a prophet in the Arabic sense of the word, thus laying the foundation for the split that happened just a month later. In March of 1914, Part-3 of the series was published, this was specifically covering the age prophecy of MGA which had failed. In April of 1914, “Ahmad as a Prophet Part-4” was published. In September of 1914, “Ahmad as a Prophet Part-4” was published, this edition covered MGA’s prophecies about his sons, namely the Musleh Maud Prophecy, of Feb 20th, 1886, which is quoted herein, for this entire series of essays, no author is names, Maulvi Sher Ali was the main editor, since Muhammad Ali had moved to Lahore.
“Ahmad’s Place Among The Prophets”–Review of Religions, Part 1 thru 4, October -1914 to February 1915
Another similar series of essays was started in Oct-1914. The writer is M. Ata-Ur-Rahman Rajshahi (Bengal), he is relatively unknown in the history of Ahmadiyya scholars, the Ahmadiyya Jamaat in Bengal was also very small at that time, it would be amazing for a Bengali to have learned so much about Ahmadiyya by 1914. This was a 4-part series entitled, “Ahmad’s Place Among The Prophets”, it was started in October of 1914 with Part-1. Part-1 briefly discusses that publishing of Braheen e Ahmadiyya in 1880, however, it doesn’t mention that the BA1 and 2 were the only 2 published in that year and they were mostly announcements, and not a book of knowledge, the 1889 Bait is also mentioned. It goes on to claim that there are 400,000 Ahmadi’s currently in the world (In October of 1914). Part-2 came out in November of 1914. Remember, arguments were raging back and forth between the Qadiani and Lahori-Ahmadi’s about the prophethood of MGA. Obviously, the Lahori-Ahmadi’s were claiming that MGA was not a prophet, whereas the Qadiani’s were asserting that MGA was in fact a Prophet without a law. Part-2 quotes Khutbah Ilhamiya and Braheen e Ahmadiyya Vol. 5. They go on two claim that MGA is equal to Muhammad, MGA had entered into Muhammad, and thus there was no difference between the two, per Qadiani-Ahmadi theory. Part-3 came out in December of 1914, just before the annual Jalsa it seems. This was the first Jalsa of Mirza Basheer ud Deen Mahmud Ahmad’s Khilafat. Braheen e Ahmadiyya Vol. 5 is quoted as well as Haqiqatul Wahy. MGA is forcefully introduced as a Prophet in his own right, however, without law. Nuzul ul Masih and Chashma i Marifat. They assert that Ahmadi’s still believe Muhammad to be the last of the prophets, however, only in the sense of a law-giver. They also argue that Khatim was not used in 33:40, instead Khatam was used, which mostly means seal, had Khatim had been used, then it would have meant that Muhammad (Saw) was the last prophet altogether. In February of 1915, “Ahmad’s Place Among The Prophets”–Part 4 was published. This is the same time-frame wherein the Khalifa’s first book vs. the Lahori-Ahmadi’s was published, “Qaul al Fasl”. “Haqiqat un Nubuwaat” was published by the Khalifa a few months later. It also mentions how the Jalsa at Qadian was held on Dec 25th–27th of 1914, which was Christmas weekend. It was the first time that women were invited to the Jalsa, the women seem to have had their own Jalsa area and held all sessions independently of men. It goes on to argue how Ahmadiyya has been a major influencer in the politics of British-India. Ahmadiyya is described as friendly to the extreme in its love of the British government. Ahmadis have an utmost loyalty to the British throne. Nevertheless, the series seems to end here.
Links and Related Essays
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