Mir Qasim Ali was a Qadiani-Ahmadi. He was actively writing for the Qadiani Jamaat and debating opponents and starting newspapers. In fact, In 1931, he wrote: “Batalvi ka Anjam” in english as “The end of Batalvi”.
In 1909, he was with the Ahmadiyya team in Rampur as they debated Maulvi Sanaullah. He even started a newspaper from Delhi in 1910 with the Khalifa’s approval. In 1911 and 1915, he launched another newspaper. Mir Qasim Ali seems to have been very involved with defending the Qadiani-Ahmadi’s after the split of 1914. He seems to have written a few books, one of them is “Khilafat-i-Mahmud”, in english it would be, “The Khilafat of Mahmud”, he wrote another book, “Muslih Maud”, in english it would be “The Promised Reformer”. These books were quoted in 1966 by Qazi Muhammad Nazeer, as the Qadiani-Ahmadi’s responded to the criticisms of the Lahori-Ahmadi’s, specifically by Mumtaz Ahmad Faruqi. He had also collected all the announcements of MGA and had them published as “Majmu‘ah Ishtiharat” (see Muhammad Ali, 1922, (“Heresy in Islam”) this must have been the first edition (See page 85). He also seems to have added a footnote in some book by MGA named ‘”Tabligh-e-Risalat” (see page 7).
He participates in the famous Qadiani debate at Rampur in 1909. Maulavi Syed Muhammad
Ahsan, Maulavi Syed Sarwar Shah, Maulavi Muhammad Ali, and Hafiz Raushan Ali were there vs. Maulvi Sanaullah and his team (see Nur ud Din, page 125).
A magazine named “Al-Haq” was started under the editorial direction of Mir Qasim Ali from Delhi in 1910 (see Nur ud Din, page 129). Mir Qasim Ali published one magazine under
the name of Ahmadi, and another under the name and title of Ahmadi Khatoon, which was brought out in 1912 by Sheikh Yaqoob Ali Irfani.
In January of 1911, Mir Qasim Ali launched a new magazine called Risala Ahmadiyya. The magazine was in response to allegations raised against the Jamaat by opponents such as Maulvi Sanaulllah of Amritsar and Maulvi Ibrahim of Sialkot.
In his magazine, “Al-Haq”, he mentions Qazi Yar Muhammad, Zahir ud Din Akmal and Abdullah. (See “Aenas Sadaqat”, 1921, online english edition). He writes about these ex-ahmadi’s in a negative way.
7 October 1915: Mir Qasim Alira started publication of his newspaper Al Faruq from Qadian. This powerful medium of tabligh continued rendering its services until the sad demise of Hazrat Mir Sahibra in April 1942.
Maulvi Muhammad Ali (Lahori-Ahmadi) mentions his “Majmua Ishtihrat”, this must have been the first edition (See page 85).
Page 368 footnote, https://www.alislam.org/library/books/Life-of-Ahmad-20080411MN.pdf
“Muhammad Husain had two wives and seven sons and three daughters. He himself says that they had all turned out to be thoroughly wicked and irreligious. They severed all connection with their father and some of them even conspired to kill him (Isha‘atus Sunnah, Vol. 22 No. 8, pp. 225, 226). In 1910 Muhammad Husain complained of his children’s wickedness to the Editor of Al-Hakam Qadian, who advised him to send the two younger ones to the Qadian school. He accepted this advice and sent them to Qadian.
When his friends came to know of it he had to write in defence in the Ahl-e- Hadith, Amritsar, dated 25-2-1910 that the boys were well looked after and that their religious beliefs were not being interfered with. But the enemies of Ahmadas could not bear it, so they pressed Muhammad Husain to get his sons out of Qadian. At last he yielded and sent them to Rupar where they drifted into ways of profligacy. On December 1, 1912, the two boys were brought to the Anjuman Ahmadiyya, Lucknow, in a miserable state. There was a complaint and the matter came to the notice of the police and the court. The Ahmadis of Lucknow tried to wean them from their wicked way of life but with no success.
Muhammad Husain died a miserable death in the beginning of 1920 at Batala. (See Batalvi ka Anjam by Mir Qasim Ali, 1931) ”
“””Would it not mean, that the agency to turn three centuries into four would be the fourth century, not the person of the Muslihil Mau’ud. Suppose the Muslih Mau’ud is not born in the fourth century; the fourth century, even then, would turn the third century into the fourth century or would it not? After the first century of any era has passed, does not the new century turn the first century into the second century? And does not the next century turn the period into the third century? Every one in his proper senses would perceive that the second century of any era turns the first century into the second century; similarly the third century turns the second one into the third century, and the fourth century would turn the third century into the fourth. No human being can turn the first, or second, or third century into the second, or third, or fourth century, quite irrespective of whether the Muslih Mau’ud had been born, or not. Only the fourth century would be able to turn the third century into the fourth century. This cannot be done by any kind of Muslih Mau’ud.”””” (Khilafat-i-Mahmud, page 40). See “Truth Prevails”.
“”””“The person of the Muslih Mau’ud can form no bar against the advent of the fourth century. If you say that the Muslih Mau’ud would be born at the end of the day of the third century, and at the earliest commencement of the night between the third and fourth century, even then it would not be said, in human parlance, that the person born at this particular time, had turned the third century into the fourth. 1) Because this statement would be just a statement that he would be born on that particular day. There is no argument or reason to establish it. 2) Let us assume that this can happen, and it has actually taken place, even then the person of the Muslih Mau’ud will not turn the third century into the fourth, just as in the case of the first and second centuries there was no human-being to turn the first century into the second and second into the third. What turns one century into the second and the third or fourth century, is the passage of the required measure of time, nothing else. In the same way, what turns the third century into the fourth is the rolling of the days and nights, nothing else.”””” (Khilafat-i-Mahmud, page 40). See “Truth Prevails”.
Truth Prevails is published and he is mentioned.
Mir Qasim Ali seems to have been very involved with defending the Qadiani-Ahmadi’s after the split of 1914. He seems to have written a few books, one of them is “Khilafat-i-Mahmud”, in english it would be, “The Khilafat of Mahmud”, he wrote another book, “Muslih Maud”, in english it would be “The Promised Reformer”. These books were quoted in 1966 by Qazi Muhammad Nazeer, as the Qadiani-Ahmadi’s responded to the criticisms of the Lahori-Ahmadi’s, specifically by Mumtaz Ahmad Faruqi.
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