We have found a study written by a Buddhist person about the Ahmadiyya theory of “Jesus in India”. This is written by Adrian Chan-Wyles PhD.
Continue reading “A Buddhist Response to Mirza Ghulam Ahmad (of Qadian) By Adrian Chan-Wyles PhD”
As we all know, since Mirza Masroor Ahmad was elected, Ahmadi’s seem to have begun to kiss the hand of the Khalifa. This seems to have been a “back-room” order of Mirza Masroor Ahmad. However, now that #covid19 has been running rampant, will #Ahmadis continue this fanatical and silly process? This will be interesting to see, since even the closest security guards and other workers of Ahmadiyya Inc did catch the #coronavirus and have died from it. Kissing the Khalifa’s hand might be stopped since it causes the spread of infectious diseases, nevertheless, only time will tell.
#coronavirus #covid19 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #islamandpatriotism
Mufti Muhammad Sadiq was allowed to travel thru a warzone (WW-1) in 1917. This is very odd, it seems that the British Government was eager for Ahmadi missionaries to travel to Ceylon, Mauritius and the UK and begin converting people all throughout the British government to Ahmadiyya, mostly non-whites. Nevertheless, in the below, we have “Sadiq Nama” Printed by Akmal (Zahoor uddin Akmal) in February 1918.
Sadiq Tract Series
Tract no 1
Muhammad Sadiq is named it “Sadiq Nama” Printed by Akmal (Zahoor uddin
Akmal in February 1918. “You (Sadiq) has send the details of his travel from Qadian
to London by sea travel. Some local day to day life observations for me to print.
Most of it is his experiences and observations of day to day life but there is some
information on how he arrived in London. He advised us (akmal) that it should be
posted free of charge, to subscribers of his “Akhbar Sadiq” (first time i have heard
of it) which had to be cancelled for some reasons, I am publishing it as per his
Akmal Feb 1918.
Page 2 Red box TRANSLITRATION No 1
Title: Qadian say ahbab kaa rukhsat kerna
“qadian say rawangi kay waqat jis shouk muhabat aour akhlas kay saath ahbab kee
bari (big) jamaat gaioun (village) say bahir do (2) miles kay fasla tuk mairay saath
hooi. Wo aik aisaa nazara tha jis kaa lutf main kabhee naa bhoolon gaa. Hazrat
khalifa tul masih (mirza mahmood) kaa drakhat kay naichay (under) kharay (stand)
ho ker dua kerna aour saari jamaat kaa Allah Taala kay hazoor khashoo kay saath
rona (sob) aour phir yay sub kutch is aajiz kay liya. Allah Allah yai khuda kee
rehmat thee jis nay mutchay yai izat deelai, werna main kiaa aour meri hasti kia. aik
aik kaa galay mil ker rona aour duain kerna, kia hee maqbool waqat thaa.
Piaaron kee joodai aour phir bazahir aik khoufnaak safar kay wastay, aour safar
bhee, aour safar bhi hazaarha miles kaa jis main koee rafiq e raah bhee naa ho.
Magar jub insaan Allah kay leeyai koee kaam kerta hai tow sub mushkilain asaan
ho jaati hain. Meri bivi (wife) ko to ronay say itnee housh bhee naa thi kay rukhsat
kay waqat sur utha (pick her face up) ker mayray mouhn (face) ko dekh sakti.
Azizam ABDUL SALAM bezahir zabat kiay houay tha, magar us kaa chehra us kay
dill kee baiqararee ko zahir kerta thaa. Haan sub say ziaada turpaa (troubled)
daynay waala piaree SAEEDA kaa cheekhna (wailing/crying with pain) thaa jiss kaa
khiaal yahaan bhee bai qarar ker daytaa hai. Sab say chota bacha ABDUL MOMIN
hai jiss nay waqat e rukhasat chand paisay leeay aour khush ho giaa. Azizam
MUHAMMAD MANZOOR lakhanau main thaa, us nay boht chaaha kay DEHLI aa
ker milay, magar us kee taaleem kay huraj kay khoouf say main nay ijazat naa dee,
wo boht raqeequl qalab hai, maaloom naheen us ghareeb kee kiaa halat hooi.
Notes: from qadian, he goes to Batala where he meets munshi abdul karim and
sheikh ghulam ahmad sahib (new muslim)
He stays over night in Amritsar, then from Amritsar to Bombay reason being that it
was a day journey. In Amritsar (he meets people) there were 2 host homes very
comfortable to stay. one was Dr Karam Ilahi Sahib and second one of Babu
Muhammad Ibrahim sahib misgar. Mian Nabi Buksh, Dr Ibaadu Allah Sahib who
was an old friend of mine, Mistree Allah Buksh Sahib. At Amritsar station, fewpeople
had come from Lahore, on the way to Dehli, he meets many people at the stations.
I gave a lecture in Ambala. At Dehli station, some ahbaab came from shahjahanpur,
to see me off, ALL OF THIS HAVE BEEN MENTIONED IN AKHBAR ALFAZAL, IN
DETAIL, and do not need to repeat (still to find this alfazal).
Same way from Dehli to Bombay, at different stations, many ahbaabs/co religiests
were waiting to meet me, (normally if one had to meet anyone travelling on the
train, they would go to the station and wait for the train to arrive). Arrived in
I stayed for one week at Nawab Syed Muhammad Rizvi,s house. Khawaja Shah
Muhammad Ijaz Ali came from Kohkun to see me, Hiji Muhammad Umar uddin
Sahib had already arrived in Bombay for me, Professor Muhammad Abdullah
joined/travelled with me from Ambala and accompanied me to Bombay. They all
came to see me off to the sea shore, Muhammad Ghaus came to Bombay from
Haider Abaad Dakan who gave garland of flowers. I got on the boat, and the boat
took me to the ship, which pulled its anchor and set sail.
page 4 No 2: He arrived in london, date not given, he goes on to tell us how was life
in London, at the end of this (day to day life in London date given is 21 October
Links and Related Essay’s
- Elijah Muhammad and Islam By Herbert Berg pg. 18
- Islam in the African-American Experience By Richard Brent Turner pg.124-5, 130
- We are All Moors: Ending Centuries of Crusades Against Muslims and Others By Anouar Majid pg 81
- Islam in the African-American Experience By Richard Brent Turner pg.116
- Elijah Muhammad and Islam By Herbert Berg pg. 19
- Islam in the African-American Experience By Richard Brent Turner pg.121Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
It seems that some of the newspapers of British-India normally confused Mirza Ghulam Ahmad with his cousin, Mirza Imam ud Din (see page 61). This really offended MGA, since his cousin was also a type of preacher and specifically targeted the sweeper community (lower caste) of Punjabi’s. Even the the Punjab census report of 1901 confused Imam ud Din with MGA (See page 83). In typical Ahmadi-fashion, they recently quoted this newspaper and only showed the good parts wherein it seems like they were praising MGA, however, on second look, they had MGA confused with his cousin, thus, the praise was meant for MGA’s cousin, not MGA.
Links and Related Essay’s
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
Per Ahmadiyya (Qadiani) sources, 600 people joined the Ahmadiyya Community from March–Dec-1914. This was the first 9 months of the Khilafat of Mirza Basheer ud Din Mahmud Ahmad. This number was reported in the English-ROR of January-1915, January 1915, Pages, 1,4,5, 26-31. This number was reported at the Jalsa of 1914, which was held in late December 1914. Interestingly, the census of 1911 reported 18,965 Ahmadi’s just in the Punjab, however, many illiterate Muslims of India must have accidentally checked the box of Muslim-Ahmadi. The census of 1901 reported 10,000 Ahmadi in the Bombay area only, which was manifestly inaccurate. The Lahori-Ahmadi’s and Khwaja Kamaluddin wrote their famous “Ikhtalayfaat-e-Silsilaa-e-Ahmadiyya kay Usbaab” (The Causes of Internal Dissensions in the Ahmadiyya Movement) and had it published by 12-24-1914 and available for all Qadiani’s to purchase from Lahore it seems.
Continue reading “600 people converted to Ahmadiyya in 1914?”
Molvi Imam-ud-Din (died in 1930-33) brought Ahmadiyya to Goleki, Pakistan. He seems to have ursurped a mosque in Goleki from the local Muslim community and made it an Ahmadiyya mosque during British rule. His grandson is not an Ahmadi these days. Molvi Imam-ud-Din seems to have brought Ahmadiyya to Goleki in the 1920’s, he returned to Qadian in 1928. He visited Qadian and did MGA’s bait before 1908. His son was the famous Ahmadi, Zahir ud Din Akmal, this was the guy who sang a poem about MGA being greater than Muhammad (Saw)(Naozobillah). In the early 1900’s, Zahir ud Din Akmal suffered from tuberculosis (TB). MGA told Molvi Imam-ud-Din to feed his son some of his food (MGA’s left overs), and this would solve his sons TB problem. Molvi Imam-ud-Din (also spelled as Maulana Imam ud Din) did exactly that, he took the leftover food of MGA, wrapped it up and took it to his son, a few months later, he reported that his son totally had recovered. Maulana Imam ud Din had 2 sons, Noorudin Ajmal was the other brother.
Links and Related Essay’s
#ahmadiyya #ahmadiyyaingoleki #ahmadiyyafactcheckblog #ahmadiyyat #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #trueislam
Links and Related Essay’s
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution
Chinese Muslims’ turn toward Arabo-centrism and Islamic modernism in the early 1930s
appears to have resulted from a controversy over the Ahmadiyya. Through Zhao Zhenwu’s
outreach efforts, Yuehua also came into possession of a number of Ahmadiyya publications from India, Europe, and Britain. The Ahmadiyya were a controversial Islamic movement founded by Mirza Ghulam Ahmad of Qadian in the late nineteenth century; later, a second branch developed in Lahore. While the Ahmadiyya became highly influential for its widespread work in South Asia and Europe and its apologetic explanations of Islam, it was reviled by figures such as Rashid Rida due to its loose approach to matters of doctrine, its embrace of English and other non-Islamic languages, and above all, its founder’s claim to be a new savior figure in Islam. Most of the Ahmadiyya publications Yuehua received were indeed written in English.129 By this point, Yuehua had received relatively few publications in Arabic or from the Arab Middle East. In the late 1920s and early 1930s, a group of Beijing-based Chinese Muslims calling
themselves the “Searching Academy” (Zhuiqiu xuehui, literally “Seeking Knowledge Study
Society”) published a set of translations of Ahmadiyya works into Chinese, including M. Manzur
Ilahi’s The Muslim Catechism and Maulana Muhammad Ali’s Islam: The Religion of Peace. (See John Tseh-han Chen’s academic work on Ahmadiyya).
As a whole, the list of foreign periodicals received by Yuehua from 1931 to 1933 forces
us to reconsider the weight of the Arab world as against that of other Muslim regions in Chinese Muslim practices of textual transnationalism. A particularly conspicuous absence from that list is Rashid Rida’s al-Manar (Cairo, 1898–1935), one of the most sustained, widespread and influential voices in the history of Islamic modernism (it is also an ironic absence given Rida’s fierce polemics against the Ahmadiyya).
In other words, just as Zhao Zhenwu’s efforts to make contact with Muslim publications
outside China did not focus exclusively on Arabic publications, they also did not singlemindedly
seek out publications identifiable as Islamic modernist—this in spite of Zhao’s studies
with Wang Haoran and Da Pusheng. On the contrary: the presence of so many Ahmadiyya
publications, and the glaring absence of al-Manar, vividly illustrate that Zhao’s outreach project
was highly uneven and eclectic, and—as he admitted in Yuehua’s English-language notice—
aimed at connecting with any and all Muslim groups outside China. It was not inevitable that
Yuehua would come to espouse Islamic modernism at the expense of movements such as the
Ahmadiyya, or that it would come to place such a high value on the Arabic language.
Nevertheless, not long thereafter, a greater emphasis on Arabic language and Islamic
modernism is precisely what came about, due largely to the Ahmadiyya controversy itself. In
1932, Yuehua published an article on this controversy by the Chinese Muslim scholar Hai
Weiliang, then only twenty years old and studying at the Nadwat al-‘Ulama in Lucknow. Hai
wished to convey a “word of caution” to Chinese Muslims in China. The purpose of this
admonition was to dissuade Chinese Muslims from relying on Ahmadiyya writings, and instead
advocate greater attention to Islamic modernist thought produced in Arabic.135 Hai sympathized with Chinese Muslims’ impulse to reach “all the brethren of the world,” but criticized the Ahmadiyya’s heterodoxy nonetheless:
Muslims in our country have long maintained a closed-door policy, having little contact with Muslims outside China, and understanding little of the situation in other countries…Upon seeing that a given book has something to do with Islam, they will regard it as a priceless treasure!
Continue reading “The history of Ahmadiyya in China”
We have written considerably about Ahmadi’s and their connections to the UK and USA. Ahmadi’s were allowed to get exposure to the highest levels of government in the UK and the USA since the end of WW-2. His father was the cousin of Dr. Abdus Salam, named Mujaddid Ahmed Ijaz. He seems to have worked for the CIA also, he was a huge part of the Memogate controversy. In 2011, he did an interview wherein he discussed his work between the US and Pakistani government. In 2000 and 2001, Ijaz was involved in efforts to broker a ceasefire in Kashmir, the cause of multiple wars between India and Pakistan since independence. He held a series of meetings with senior Indian and Pakistani government officials as well as senior Kashmiri leaders in both Indian and Pakistani-held Kashmir from November 1999 until January 2001, traveling to India secretly on out-of-passport visas. Mansoor Ijaz is a proprietary trader and hedge-fund manager who founded Crescent Investment Management, a New York-based investment firm, in 1990. Crescent operates CARAT, a proprietary trading system developed by Ijaz in the late 1980s based on his graduate research work at MIT. His cousin is the famous Faysal Sohail (first cousin), who lives in the San Francisco Bay Area as a venture-capitalist.
Ijaz was born in Florida to Pakistani immigrants and raised in the Blue Ridge Mountains of Virginia. He was educated at the University of Virginia and earned All-American powerlifting rank while there. He earned his graduate degree in neuro-mechanical engineering from the Massachusetts Institute of Technology, where he studied under a fellowship granted by MIT’s joint Health Sciences and Technology program with Harvard Medical School.
Ijaz was for some time a media analyst with Fox News Channel where he focused on Pakistan, Iraq, Afghanistan, and the role of American-Muslims in U.S. political life. In the 1990s, Ijaz and his companies were significant contributors to Democratic Party institutions as well as the presidential candidacies of Bill Clinton. During that time, he acted as an unofficial channel for communications between the United States and foreign governments, notably of Sudan, India and Pakistan.
During the first Clinton term, when the U.S. had severed official ties with Sudan, Ijaz opened informal communications links between Washington and Khartoum in an effort to gain access to Sudanese intelligence data on Osama bin Laden and Al-Qaeda. Ijaz jointly authored the blueprint for a ceasefire in Kashmir in 2000–2001.
Continue reading “Mansoor Ijaz is an Ahmadi and has political power with the U.S. Government”