We know how MGA disrespected Esa (as). He also disrespected Esa (as)’s mother, Maryam (ra). We have a new quote from the infamous Seeratul Mahdi, wherein MGA was heard to have said that Maryam (ra) was not “truthful” because of her moral disposition, no, it was done to dismiss the divinity of Jesus (as god), not because she was actually “truthful”. In 1898, in MGA’s book, Ayyam-us-Sulh, MGA accused Mary (ra) of even meeting up with Joseph before she married him. MGA had stolen most of these disrespectful counter arguments from Lekh Ram and the Hindu’s of India. This quote from Seeratul Mahdi is not dated, thus, we have no idea when it was uttered. We do know that Noorudin always believe that esa (as)’s was born of a biological father (Joseph the carpenter) and MGA had to quiet him in 1904, however, after MGA died, Noorudin seems to have reverted to this belief and thus the Barahin-e-Ahmadiyya vol. 5 seems to hint that Noorudin still negated the immaculate conception concept of the Bible/Quran on the birth of Esa (As). Mirza Ghulam Ahmad claimed that 21:92 of the Quran made him Mary and pregnant and 66:12. Continue reading “Mirza Ghulam Ahmad disputed the status of Esa (as)’s mother as “Siqqidah” in english as “truthful””
It is also spelled as Ayyamus Sulah was published in 1899 and written in 1898, per Ahmadiyya sources (see Hidden Treasures). In english, the title translates as “Age of Peace”, this is an urdu book of about 200 pages and published from the Diya’ul-Islam Press, Qadian. Dr. Basharat Ahmad tells us in his famous Mujadid-e-Azim that it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. The Qadiani-Ahmadi’s haven’t given this info in their hidden treasures book. This book is mostly about the plague that had already hit British-India. Hani Tahir has also covered this topic in-depth herein. In this book, MGA claimed that the Punjab would not be hit with plague as long as MGA was there and among the people of the Punjab.
Continue reading “Ayyam-us-Sulh, quotes and background info”
The Barahin-e-Ahmadiyya Vol. 1&2 was published in 1879. We have found many announcements from Majmoo-e-Ishtihaarat, Collection of Advertisements.
Mirza Ghulam Ahmad was the classic punjabi fraudster. He had promised the Muslims of the Indian sub-continent 300 arguments in favor of Islam in roughly 1878. However, he only delivered one argument, and that argument was his claim of prophethood, which immediately got him declared as a Kafir by the ulema in India.
The Ahl-e-Hadith Muslims of North India tore up the Barahin-i-Ahmadiyya and sent it back to Qadian in that state (1884-1885 era), these were the Muslims who had invested heavily in the publishing of the Barahin. MGA stopped at one argument and even that was incomplete, see the quote in the below. In 1886, in Surmah Chashmay Arya, MGA again asserted that the Barahin was ready to be published, however, funds were needed. For the next 20 years, this promise remained broken. In 1906-1907 (See Haqiqatul Wahy), MGA and his team of writers of spoke about the creation of Barahin-i-Ahmadiyya Vol. 5. However, it was not completed or published in MGA’s life.
After MGA died, Noorudin (who was the main ghost writer) wrote BA-5 and had it published in October of 1908, he added that MGA promised 50 volumes and 50=5. MGA didn’t write this at all. In fact, BA-5 isn’t even a continuation of BA 1-4, it is altogether a new book and in-fact contains 3-4 small booklets which were mashed together to create BA-5, one of which is Nusrat ul Haq and at least 40 pages of nonsensical poetry. Continue reading “Announcements about Barahin-i-Ahmadiyya 1879–1882”
We all know how MGA claimed that in 300 years from 1903, all of the world would become Ahmadi. We also know how MGA said that as a result of the plague, people of all religions would die in staggering numbers and Ahmadi’s would take over the world in this manner. We have found another reference from the english-Review of Religions of November 1912, see page 475-477. In this essay, Ahmadiyya editors (Maulvi Sher Ali was the main editor in 1912) write that MGA received a revelation back in 1883, which was published in the Barahin-i-Ahmadiyya vol. 4 of 1884, its basically a copy and paste of 3:55 of the Quran, which MGA claimed as his own revelation. In 1912, in this article, they specifically extract a line from this verse, “and will place those who follow thee above those who disbelieve”. Ahmadiyya editors/maulvies claim that this sentence, in this verse, means that Ahmadi’s would eventually take over the world.
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam #messiahhascome #falsemessiahhascome
Humanity First is under the supervision of the Khalifa, Mirza Masroor Ahmad, however, it is discreet and secret. In the USA, the Khalifa’s brother, Mirza Maghfoor Ahmad is in-charge. The Management team is informal, in reality, the Khalifa is running the organization from the UK and has his cronies in each country carrying out his orders. Ahmadi’s always cry of persecution, however, humanity first operates freely in Pakistan. The Mirza family went out of their way and bribed the United Nations via the UK and gained Special Consultative Status with the Economic and Social Council of the United Nations. However, this was all done fraudulently, Humanity First is basically a tabligh arm of the Mirza family aka Ahmadiyya INC. These same people his money in Panama and got caught during the leaking of the Panama Papers a few years ago. Nevertheless, the Mirza family is using their non-profit status as a method to spread Ahmadiyya, not to genuinely help people. Even the Catholic church has spread throughout the world using similar methods. They have even admitted to raping little boys, and still aren’t shut down. In fact, half of Africa is Christian, and this happened just in the past 200 years, via Christian missionaries, free schools, hospitals and medicine. Ahmadi’s have a lot to hide however, since MGA prayed for the plague to kill off the majority of the world. Further, Humanity First might have been in-concert with Ahmadi-Maulvies who were spreading lies about the number of Ahmadi conversions in the mid-90’s early 2000’s.
Continue reading “Is Humanity First distributing hand sanitizer now?”
As soon as MGA began writing in the Barahin-i-Ahmadiyya, he immediately denied the miracles of Esa (as) as given in the Quran. However, in that book series, he avoided Quran 27:16–22, which discusses how Solomon and David (as) were given a special favor by Allah and allowed to communicate with animals, like birds and ants, in fact, MGA never commented on these specific verses in his entire life. He did call himself Solomon (as)(nauzobillah in the BA-4 and even said, “””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self””. However, its unclear what MGA was getting at or setting up. It’s important to note that in 1886, MGA confirmed that Muhammad (saw) did miraculously split the moon, however, after his death it was denied. Similarly, MGA agreed with the common concept of Jinn in Islam, however, after he died, Ahmadi’s denied it also. By 1890, in Izala Auham, MGA denied the physicality of this miracle also. MGA copied Sir Syed’s entire playbook when it came to denying miracles and the unlimited abilities of Allah. In the same book, MGA discusses Chapter 27 again, however, the verses are 43-46-ish. Which was the small miracle of making glass appear to be invisible, in Izala Auham, MGA and his team wrote: “””It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people.””. Thus, MGA accused the Jewish prophets of God of deceit. In the below, we have presented all the quotes in terms of Solomon (As) and his miracles in the earliest sources of Ahmadiya. Obviously, in 1917, Muhammad Ali totally denied all the miracles of Solomon in his english commentary of the Quran. Finally, this story started from the Torah (see Proverbs), the Quran simply confirmed it like it confirmed the physical ascension of Idris (as) aka Enoch. Just like it confirmed that Esa (as) flew up to heaven and sat down at the right hand of God.
The islamic position in 2020
Communicating with animals and insects hasn’t been discovered yet. We haven’t figured out the frequency, however, in the future its possible. MGA lived in 19th century science and thus was limited. Einstein hadn’t even written his concept of space-time, nor had the Wright brothers proved that vehicles can fly. Thus, MGA and Ahmadiyya represent an older model of science, and the islamic world in 2020 reflects all the newest scientific discoveries.
_____________________________________________________________________________________________The Quote from BA4, see the online english edition, page 439
“””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self. People denied them wrongfully, though their hearts believed [in them]. So, We shall soon strike terror in their hearts. Say, Light has descended from Allah, so do not reject it if you are believers. Peace be on Ibrahim. We purified him and delivered him from grief. We Ourself have done this; therefore you
should follow in the footsteps of Ibrahim.”””
The same quote from the 2009 online english edition of Tadhkirah is a bit different
“””We have instructed Sulaiman [Solomon], meaning this humble one, in those Signs. People have denied them wrongfully and arrogantly, although their hearts have believed in them.”””
Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 251-263, footnote, See also Essence of Islam, vol-3, pages 218–226
“”””Miracles of Jesus
Certain Muslim sects believe that Jesus used to fashion different types of birds and used to invest them with life by breathing into them. On this basis I have been asked that as I claim to be the like of Jesus I should also fashion a bird and make it come alive by breathing into it. It is alleged that millions of birds created by Jesus fly about everywhere and that the like of Jesus should also create some birds.
The answer to all these superstitions is that the verses on which they are based are allegorical and it is the height of faithlessness and patent repudiation of the basic values of Islam to construe them as meaning that God Almighty had deliberately associated Jesus in His attribute of creation; inasmuch as it would be a negation of the Godhead to believe that God Almighty should invest someone else with His special attributes and His Divinity. One of these people was asked if he could distinguish those birds that had been created by God from those that were created by Jesus, but he confessed by remaining silent that he was unable to do so.
The doctrine that some birds are the creation of God Almighty and some are the creation of Jesus is altogether vicious and amounts to polytheism. Anyone holding such a belief cannot be a Muslim….
The miracles of Prophets are of two types. One are heavenly manifestations, in which human design and reason have no part, such as the splitting of the moon, which was a miracle of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) and was manifested by the limitless power of God Almighty as a sign of the greatness of a righteous and perfect Prophet. Secondly, intellectual miracles, which are manifested through the extraordinary intelligence of a Prophet and which resemble Divine revelation. For instance, the miracle of Solomonas, which was manifested in the shape of:
‘A palace paved smooth with slabs of glass.’—Al-Naml, 27:45
whereby the Queen of Sheba was blessed with faith.
It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people. People like those who, in the time of the Pharaoh, used to manipulate the forms of serpents and other animals and made them move like living animals, had by the time of Jesus spread into the land of the Jews who had learnt magical tricks from them as is also indicated in the Holy Qur’an. It is, therefore, not a matter of surprise that God Almighty may have instructed Jesus in some method whereby a toy fashioned out of clay could be manipulated by pressing a spring or breathing upon it so as to fly like a bird or to move on its feet. Jesus had worked with his father Joseph for twenty-two years as a carpenter, and carpentry stimulates a man’s mind towards inventing different kinds of machines and mechanical instruments.
Miracles are granted to a person in accord with the faculties that he possesses. As the spiritual faculties of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) were well developed in the appreciation of spiritual verities, he was accordingly bestowed the miracle of the Holy Qur’an, which is comprehensive of all verities and understandings of the Divine. It should, therefore, not be a matter of surprise if Jesus displayed an intellectual miracle to his opponents, like the one displayed by his ancestor, Solomonas. Such a miracle is not beyond the reach of the intellect inasmuch as in our own time many mechanical experts are able to fashion birds that speak and move and wag their tails. I have also heard that some mechanical birds can even fly. Many such toys are manufactured in Bombay, Calcutta, Europe, America and every year new one are introduced into the market.
As the Holy Qur’an often employs metaphors, these verses can be construed to mean that birds signify the illiterate and simple people whom Jesus chose as his companions, who were like birds under his care, and into whom he breathed spiritual guidance whereby they began to fly.
Moreover, it is possible that such wonders might be performed like a pastime through hypnosis. Those who are experts in ‘amal-ut-tirb [psychokinetic exercises] can, by directing the warmth of their spirits towards certain objects, make them appear as if they were alive. The human soul possesses the capacity of directing its warmth upon a lifeless object so as to make it move as if it was alive. I have seen some practitioners of this phenomenon, who so warmed a wooden tripod by the touch of their hands through the exercise of their animal spirit that it began to move, and though several people mounted on it, it could not be stopped….
It should be remembered that such an object which is fashioned out of clay or wood and is
warmed by a spirit through ‘amal-ut-tirb does not become alive. It remains solid and lifeless; it is only made to move by the warmth of the spirit of the mesmerist. It should also be remembered that the Holy Qur’an does not affirm the movement or flight of such birds, nor their coming to life. It should also be kept in mind that curing diseases and influencing objects with the warmth of the spirit are all branches of mesmerism and there have always been people who healed the paralytics, the lepers and those suffering from tuberculosis through spiritual exercises….It has been conclusively established that, under Divine direction, Messiah, son of Mary, was an expert
in mesmerism, like the Prophet Isaiah, though he was not as great an expert as the latter, because even the bones of Isaiah performed the miracle that when they were brought into contact with a corpse, it came back to life; but the corpses of the two thieves who were nailed
to the cross at the same time with Jesus were not revived through contact with his body. In any case, these mesmeric activities of Jesus were in accord with the thinking of his age for a special purpose. It should, however, be kept in mind that mesmerism is not worthy of such appreciation
as the common people imagine. Had I not looked upon it with contempt and disgust, I could, by the grace of God Almighty and with His support, have performed the same wonders as were performed by Jesus. But I prefer the spiritual method that was followed by the Holy Prophet (peace and blessings of Allah be upon him.) Jesus had adopted this method under Divine direction in view of the earthy and low thinking of the Jews, which had become their second nature. In truth he was not fond of this method.
One evil characteristic of this physical practice is that a person who continues to employ his emotional and intellectual faculties to heal physical maladies suffers a serious decline of the spiritual capacities, which heal spiritual ills through their influence, and is not able to achieve any remarkable success in illumining and purifying souls. That is why Jesus, who healed those afflicted with physical ailments with this method, was not able to achieve any noticeable success in impressing hearts with guidance and the Unity of God and steadfastness of faith. But the Holy Prophet (peace and blessings of Allah be upon him), who did not pay any attention to physical matters, and concentrated on stimulating spiritual guidance in the hearts of his people, was most successful in purifying the souls and helped thousands of God’s creatures to achieve it to the highest degree. He achieved matchless success in the spiritual reform of mankind and in bringing about inner change. The dead, whom Jesus revived by the practice ‘amal-ut-tirb, died within a few minutes, as the warmth of the spirit and its life was only temporarily stimulated in them, but those who were spiritually revived by our Holy Prophet (peace and blessings of Allah be upon him) shall live forever.
My designation of mesmerism as ‘amal-ut-tirb, in which Jesus had acquired some proficiency, is under Divine direction. God Almighty disclosed to me that this art is ‘amal-ut-tirb, and it is concerning this that I received the revelation:
‘This is the tirb of whose reality people are unaware.’ It must be realized that God Almighty is Unique in respect of every one of His attributes and does not associate anyone in them. The emphasis which the clear and unambiguous verses of the Holy Qur’an give to this subject
is well known. As Allah, hallowed be His name, says:
That is: ‘God is He Who alone owns the kingdom of the heavens and the earth. He has no partner. He has no son nor has he any partner in His kingdom. He has created everything and has placed limits on their bodies, their power, and their life. The pagans have taken gods— beside that True God—who have not created anything and are themselves created. They do not determine any harm or benefit for themselves and do not control life nor death nor resurrection.’
God Almighty has here clearly affirmed that there is no Creator besides Him. In another verse, it is stated that the whole world together cannot create even a fly. Then it is stated that no one beside Him has control over death and life and resurrection. Had it been His way to associate any one of His creatures in these attributes, He would have made an exception of them and would not have taught His absolute Unity.
It may be asked why then has Allah the Glorious, employed the expression, ‘You will create’ with reference to Jesus. The answer would be that this is a metaphoric use of the expression as in the verse:
‘So blessed be Allah, the Best of creators.’—Al-Mu’minun, 23:15
Without a doubt God Almighty is the true Creator and those who fashion toys of clay or wood are also creators but only metaphorically so, because their works are mere show and have no reality.
If it is asked why it is not permissible for Jesusas to have fashioned birds under Divine direction which could fly by his breathing into them, by way of a miracle, the an-swer is that God does not make anyone the master of death and life or harm and benefit. Prophets seek miracles through prayer and supplication and do not possess the power to work miracles like a man has the power to use his hands and feet. Thus the power of creation is one of those Divine attributes that are never bestowed upon man and is distinct from a miracle. The essence of a miracle is that God Almighty, in order to demonstrate the truth and honour of a Prophet and the powerlessness and
helplessness of his opponents, manifests something that is extraordinary or beyond imagination by His special design or in response to the prayer or supplication of the Prophet. But it is done in a manner which is not inconsistent with His attributes of Unity, Holiness and Perfection and which does not permit of anyone else’s power or design.
It is not a miracle that God Almighty should invest a human being with the power of fashioning birds of clay, which would become real birds with flesh and bones and blood and all the limbs of animals when he breathes into them. If God Almighty can make someone the agent of His attribute of creation in the case of birds, He can also bestow the full agency of His attribute of creation. In this event, partnership in Divine attributes would become permissible, though only
under His direction and permission, and the comprehension of the true Creator would become doubtful in the presence of such creators whose creations would become indistinguishable
from God’s. This would not be a form of miracle; it would be partnership in Godhead.
Some wise people try to solve the dilemma of polytheism by asserting that the birds which Jesus created did not live for any length of time but fell down and died after a short flight. But this explanation would help only if it is held that those birds were not invested with true life but only appeared to be alive for a short time as a result of mesmeric influence….
The Holy Qur’an affirms that Jesus had been given the power to do these things as an exercise of his natural capacity, which is inherent in every human being. Jesus was not unique in this respect. Such capacity is being demonstrated in our own age. The miracles of Jesus were
rendered bizarre and doubtful by the pool which had existed even before the birth of Jesus, and which also displayed wonders and a single dip into which bestowed healing upon all those afflicted with diseases such as paralysis, leukoderma, leprosy etc. And there were others who
manifested similar extraordinary signs later on, and there was no such pool to cast doubt on their manifestations.
The belief that Jesus fashioned birds of clay and made them come alive as real birds by breathing into them, is entirely false and polytheistic. It was only an exercise of mesmeric capacity that had been developed to some degree by his spiritual propensity. It is also possible that he made use of clay from the pool that had been activated by the Holy Spirit. His miracle was only a kind of sleight of hand and the clay remained only clay like the Samaritan’s calf. Ponder over it, because this is a magnificent point; no one comprehends it except those who have been granted great wisdom.””””””
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam
A group of Ahmadi’s who were living in Lahore, British India in 1913 got approval from the Khalifa (Noorudin) to publish this magazine. It was another Ahmadiyya magazine, there were just a few at the time, the english ROR, the urdu ROR, the al-Badr was shut down by the British government towards the end of 1913, and the Al-Hakam. In the early part of June-1913 the first edition of the “Paigham-e-Sulh” was issued from Lahore, and towards the middle of the same month the Al-Fadl (6-18-1913)(also spelled Al-Fazl) made its appearance from Qadian. Sayyid
Inamullah Shah was a manager of the Paigham-e-Sulh, as was Babu Manzur Ilahi. The archives can be found here.
(Paigham-i-Sulha, Lahore, October 16, 1913, page 2), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“It has been gathered that some people have been involved in creating a misunderstanding that by those at the back of this journal, or one of them, anyway, Hazrat Mirza Ghulam Ahmad, the Promised Messiah, and the Mehdi, is being assigned a position far below the one, in fact, which belongs to him. We, all the Ahmadies connected with this newspaper, in one way or other, go on solemn oath, before God, Who knows the innermost secrets of what lies in the mind, openly and honestly declare that this view being imputed to us is nothing more than a gross accusation, a pernicious charge, against us. We solemnly hold that the Promised Messiah is the Prophet for this age, a Prophet, and a Messenger from God, raised to deliver the Muslims, and all mankind from sin and evil. The high rank and elevation which the Promised Messiah himself has said belongs to him, we have a firm and implicit faith in it; and we believe that an attempt to add to it, or bring it down even a fraction of an inch, is enough to burn all vestige of belief and faith in the heart. We firmly believe that there can be no deliverance without firm faith in the Holy Prophet Mohammad, and the Promised Messiah. After him, we have firm faith in Hazrat Maulvi Nuruddin, the first Khalifa, as our true religious leader. Now that we have made our position absolutely clear, those who are spreading this misunderstanding against us, if they do not desist, we are content to leave the matter in the hands of God.”
Paigham-i-Sulha, February 12, 1914, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“””What a wonderful perfection has Khatm-i-Risalat shown to the world! It has made the river of Nabuwwat (Prophethood) to flow in the Ummat . On the basis of this blessing we have achieved the foremost position, in comparison with the other Ummats. What is the harm, among the followers of the Holy Prophet Mohammad, if one has appeared among us as a Prophet? For the true Believer, if there is any glad tiding, it lies in this point, and whatever miracle is now possible among the Muslims, it is only on this account!””
The Paigham-e- Sulh dated 14th January 1914, page 13, as quoted by the Khalifa in “Truth About the Split”
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?”
Paigham-e-Sulh March 3, 1914, as quoted by the Khalifa in “Truth About the Split”
—’even the Miyań has not understood it’
Paigham-i-Sulha, March 24, 1914, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
8. Maulvi Mohammad Ali, and his friends, have repudiated the Khilafat of the second Successor of the Promised Messiah; but during his Amart, the Lahore Section elected three Khalifas, in the sense acceptable in their eyes, namely, Maulvi Ghulam Husain of Peshawar, Syed Hamid Shah of Sialkot, and Khawaja Kamaluddin.
Paigham-i-Sulha, May 5, 1914, Page 5, Column 3, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“By this time, hardly one twentieth part of the membership of the Movement has accepted him (Sahibzada Mirza Mahmud Ahmad) as Khalifa.”
Paigham-i-Sulha, Vol. 2 No. 119, April 16, 1915, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“As far as I can see, the view that the Promised Messiah was a Prophet is tantamount to pulling up and destroying Islam by the roots. In fact I believe that this view exposes the position of the Promised Messiah to a dangerous attack. If you do not close the door to Prophethood, in my opinion, it is an extremely dangerous path and you make a very dangerous and a fatal error.”
Thus in a Friday khutba published in Paigham Sulh of 6 June 1916, see also “Mujahid e Kabir”, “A Mighty Striving”, online english edition of 2004.
he (Muhammad Ali ) said:
“I put the proposal of translating the Quran before the Anjuman and wrote in it that if the Anjuman cannot bear the expenses then Allah will provide some other means for me. I did not say to the Anjuman I am your employee so give me some work, but I said I want to translate the Quran and if the Anjuman cannot bear the expenses then God will provide some other means. Allah brought that about as well, that the Anjuman declined to pay the expenses and the generous Lord gave me other means.”
Paigham-i-Sulha, January 27, 1931, page 6, column 2,
The first two (Maulvi Ghulam Husain of Peshawar, Syed Hamid Shah of Sialkot), out of this trio, accepted the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmad, while Khawaja Kamaluddin cut his mission in Woking, England, clean from any control by the Ahmadiyya Isha’at-i-Islam, Lahore.
1931,(Paigham-i-Sulha, January, 27, 1931), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“In front of the throne was a room where the accused had to stand in the dock… Maulvi Mohammad Ali was with me… It appeared there was some case against us, we were present in the court as the accused, facing trial. I understood there was decision from the throne of the Almighty, which Hazrat Mirza Sahib rose to announce, though he too seemed to be in the grip of fear. But he announced the verdict, in a voice full of anger.”
Khawaja Kamaluddin published this dream in his book, entitled Mojaddid-i-Kamil, and raised some objections against the way affairs of the Anjuman Isha’at-i-Islam, Lahore, was functioning, which drew a long reply from Maulvi Mohammad Ali.
Paigham-i-Sulha, December 15, 1934, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“Today, under the executive authority of Mian Mahmud, the progress attained by the Qadian Section, has been possible because he has been helped by a number of favourable circumstances. He obtained a base in a Movement already firmly established; various institutions for handling numerous plans and programmes; schools; boarding houses; and the solid support of financial arrangements already made to provide funds for missionary activity. (In the treasury there were only a handful of coins when the Muslih Mau’ud became the Second Khalifa – author). He found a Centre already established; and the general goodwill of the membership of the Movement, being a son of the Founder. The progress attained on this basis is hardly a matter of credit for him. If he had started without these solid supports, and then obtained some measure of success, we would have been ready to give him credit for it. As things have transpired, however, there is little room for us to hold that, by propagating his views on Nabuwwat and the question of kufr, he had won a following initially, and essentially, on that basis – that would have been a measure of success for him to be proud of.”
Paigham-i-Sulha, January 3, 1936, page 9, column 1, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“If you are seeking to issue some fatwa in regard to Ahmadies of the Lahore Section, the beliefs of our Section are available in print. They have no connection with any writing of mine of thirty years ago. On the basis of these beliefs, you are free to issue any fatwa you want to. If it is a question of a fatwa concerning me, personally, then a fatwa buttressed with passages written thirty years ago, may not be of any use.”
(Paigham-i-Sulha, May 19, 1937), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“It is true literature produced by us has become very popular. But why has it not yielded the fruit it should have? The answer is there is no one here to do the work.”
Khutba, Paigham-i-Sulha, Feb. 27, 1937, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“The basis of organisation is just one thing: Listen, and obey. Unless this spirit is cultivated; unless all train themselves that they respond unitedly, and immediately, when the gesture comes unless all rise to the same level and quality of obedience, progress is almost impossible.”
Paigham-i-Sulha, February 7, 1937, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“Unless the reins are held by a leader to whom the people are pledged to make financial, intellectual, and all other kinds of sacrifices, permanent and lasting progress is not possible. This will come only when the control of the entire affairs of the Community is vested in one man whom all are pledged to obey. All individual members should jump into action when he gives the signal. All eyes should remain rivetted on his lips. The moment they move to give a command, all should hasten to carry it out.”
Paigham-i-Sulha, January 27, 1941, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“Without doubt, I hold that anyone who denies Khatm-i-Nabuwwat, he is irreligious, and out of the pale of Islam.”
Paigham-i-Sulha, November 3, 1943, page 6, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“A fatwa of kufr was issued in regard to the Ahmadies, a boycott proposed, and carried out, in the sense that no Ahmadi could be taken into the employment of the Anjuman Himayat-i-Islam; nor could any Ahmadi be given any scholarship or stipend. Mirza Yaqub Beg was a member of the General Counsel of the Anjuman. He opposed this Resolution in the meeting. He urged that a sober and sedate institution, like the Anjuman Himayat-i-Islam should remain far above the general level of issuing fatwas of kufr. There at, a member with a number of degrees to his credit, in all likelihood very much younger than Dr. Mirza Yaqub Beg, flew into a temper and insisted in an insulting manner on a fatwa of kufr being passed in regard to the Ahmadies. Hazrat Mirza Yaqub Beg was so heavily shocked by this incident that he became red in the face. He walked out of the meeting, and went straight home. While still going up the steps, he had a seizure, then passed away about ten or twelve days afterwards. In other words, this was the reward extended to an old and sincere venerable worker, by the Anjuman Himayat-i-Islam.”
Paigham-i-Sulha, October 11, 1944, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
(a) “People who do not believe in the appearance of any new Prophet, but believe in an old and earlier Prophet to appear a second time, after the Holy Prophet Mohammad, they also deny Khatm-i-Nabuwwat, quite as much, and to the same extent, as they who believe that a new Prophet can come after the advent of the Holy Prophet Mohammad.”
(b) “The truth is that at the present juncture, apart from the Lahore Section of the Ahmadies, there seems to be no one who really believes in the real Islamic Khatm-i Nabuwwat .”
(Address by Al-Hajj Sheikh Mian Muhammad, published in Paigham-i-Sulha, February 6, 1952, page 7, column 1)See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.
“Thirtyseven years have passed since the day we started our work here in Lahore; but it is discouraging to note that, so far, we have failed to emerge out of the four walls, hemming us in… Spirited discussions take place as to what are the causes of the disappointing stalemate, wherein we find ourselves bogged down. Some of us argue that the Qadian Section’s view that the Promised Messiah was a Prophet, and those who rejected this claim were kafirs, not Muslims, really speaking, has filled the public mind with a strong poison against the Ahmadiyya Movement, creating a gulf not easy to be bridged… In spite of the hurdles created by these beliefs, on the part of the Qadian Section, the steady progress of that Section continues… My view is that the reason for lack of progress, on our side, lies in the fact that our Centre does not hold any attraction. We have, before us, a number of young men whose fathers, or grandfathers, were ardent members of the Movement; but that spirit and ardour seems to have flown out of their own hearts.”
(Paigham-i-Sulha, January 24, 1954), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966).
“The Movement has become a corpse devoid of life from which a few people are tearing off the flesh, and eating it up.”
Paigham-i-Sulha, January 15, 1958, as quoted in Tarikh-i-Ahmadiyyat, Vol. V, page 143, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966).
“Some people with a poor grasp bear an idea in their mind which they express from time to time. Since this century is drawing to its close, they argue, the Movement, started by the Mojaddid of the time, has reached the last stages of its life. Now only the coming Mojaddid of the next century would be able to put new life into it. To put a soul into this body is not our task: nor does it lie within our power.”
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#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam
These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:
“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).
In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.
The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).
In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).
Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).
In ‘Izharul Haq’ No. 2, we read:
“Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”
“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?”
In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”
“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.
Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.
The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.
The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.
The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.
Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:
Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.
Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.
Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?
Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split”
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.
Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467
CONSPIRACIES DURING LAST DAYS OF NURUDDIN REIGN.
MUHAMMAD ALI LAHORI VERSUS MIRZA BASHIRUDDIN MAHMOUD AHMAD.
On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.
However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.
Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .
Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.
When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.
The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.
On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.
The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.
Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.
The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.
After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.
Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.
To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.
Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.
The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467
Links and Related Essay’s
The Quran confirms lots of stories from the Torah and Bible, one such example is that of Idris (as), the Torah said that he physically ascended to heaven and so did the Quran (see 19:56-57). In terms of Esa (as) 4:158 corresponds directly with Mark-16:19 and proves that Esa (as) did in fact, physically ascend to heaven and then sit down next to Allah. Even the billboard at the Yuz Asaf shrine indicates the same connection. MGA was totally silent on 19:56-57 and Idris (as) aka Enoch, specifically as it had to relate to his physical ascension to heaven and his death in heaven.
More about the Yuz Asaf cover-up story
Ahmadiyya mullahs and editors are totally academically dishonest, they are taught to behave as such by the Mirza family. In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as). The english ROR never mentioned “Ayn-ul-Hayat”, however, it does mention Ikmal-ud-Din (see ROR of May 1904), which seems to be a shortened version of “Kamal-ud-Din WA Itmam ul Naimat”. MGA and his team first quoted “Ayn-ul-Hayat” in 1898, in a book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see page 24, they also quoted “Kamal-ud-Din WA Itmam ul Naimat”, however, its spelled slightly differently, “Ikmal-ud-Din Wa Itmam-un-Ni’mat”. However, they were academically dishonest, they purposely didn’t mention that Yuz Asaf had a father and many other things, an Ex-Ahmadi, Shams ud Din, recently got a hold of “Ayn ul Hayat” and “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, and posted his results in a video, make sure you watch Part-2 also, these are in Urdu and watch part 3. We have also found “Ayn ul Hayat” and have posted the PDF’s in the below. This book proves that MGA totally lied. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir.