The majority of the data herein was taken from Nuzhat Haneef’s famous work on ahmadiyya wherein the she covered the topic of Meer Abbas better than anyone. Mir ‘Abbas ‘Ali was a close companion of MGA from 1880 to 1891. He seems to have left Ahmadiyya 6-9 months after MGA made his claim of being the Messiah. MGA had even said that he received a verse from sura Ibrahim (14:25, see Tafsir Ibn Kathir)) about which speaks about paradise and connected it with Mir Abbas, also spelled Meer Abbas (see Izala Auham).
In Izala Auham, MGA received a revelation about Mir Abbas too, “””asluhaa thaabitunwwa far`uhaa fissamaa-e’ [her root is firm and her branches are in heaven]””. This was in fact a verse of the 14:25. Having made the shift in words in his Urdu translation, Mirza Ghulam Ahmad makes his first maneuver to obfuscate the meaning of the words of his reported revelation. He says about his revelation that it “does not have a clarification as to what thing he [Meer `Abbaas] is firm on, according to his real nature” [RK, v. 4, p. 343; 6th line from the top; page number is in bottom margin] (most of this is a direct quote from Nuzhat Haneef). So, according to Mirza Ghulam Ahmad, the words of his reported revelation tell us that Meer `Abbaas was firm but it does not tell us what he was firm on. Actually, however, the words do have a clear indication of what sort of thing the subject of the statement (Meer `Abbaas) is firm on. The indication is based on the part of the statement that tells us that his branches are in heaven. If the statement is expected to make sense then its two parts, the part about the roots and the part about the branches, must be related. In any case, the analogy relates them: the branches of a tree depend on its roots. Whatever is happening to the branches must have some relation to the roots.
Therefore, if Meer `Abbaas is reaching up to lofty heights then the thing on which he is firm, and where his roots are, could not just be some mundane quality; it must be that he is firm on something that is conducive to loftiness; it must be that he is rooted in goodness. Notwithstanding all this, Mirza Ghulam Ahmad claims that the revelation statement does not inform us as to what thing Meer `Abbaas is firm on, according to his real nature. Mirza
Ghulam Ahmad implies that from the revelation statement we cannot infer that Meer `Abbaas was firm on any lofty qualities; all we know is that he is firm on some quality. Although he does use the term ‘khoobee’, meaning “good quality” or “virtue”, saying that each person has some virtue or another, he cleverly implies that these qualities are not necessarily of high merit: “Some [person is] a gold mine. … Some [person is] a brass/bronze mine” [RK, v. 4, p. 343; 11th line from top; page number is in bottom margin]. So, Meer `Abbaas was not necessarily gold; he might have been brass. Furthermore, according to Mirza Ghulam Ahmad’s explanation, any person who might have one of these virtues (that Meer `Abbaas might have been firm on) could easily move back and forth between Islaam and disbelief, so that these virtues, according to Mirza Ghulam Ahmad’s implication, are not particularly conducive to Islaamic faith. The only thing we know is that whatever virtue he had, he was firm on it, and it was unchanging.
The Ahmadiyya Urdu translation of the Quraanic verse uses the term ‘aasmaan kee bulandee’, that is, “the loftiness of the sky”, to convey the sense of loftiness and of heaven; the Ahmadiyya English translation of the Quranic verse uses the term “heaven”. Although heaven and sky have similar meanings, “heaven” has a connotation of spiritual elevation and loftiness. But Mirza Ghulam Ahmad has pretty much done away with this connotation in his Urdu translation.
Dard tells us that MGA wrote a letter to Mir Abbas:
“””This is the work of the Creator of the Heavens and the Earth. You or I need not go begging
before mere worldly persons, lest it be disrespect to God. Those who have faith in Him
do not knock at the doors of unbelievers, and become servile before them. You should give
up this idea. If ever you have to say anything to a rich man who is worldly, you should be brief
and to the point with him and ask of him only once; approach only the humble Muslims and
think no more of the others. Please do not hesitate a bit in this matter’.”””
He gets into MGA’s bait at Ludhiana.
RK, v. 3, pp. 527-528; bottom of p. 527; Izaalah-e-Auhaam, Part 2
Via Nuzhat Haneef
In one of this books [RK, v. 3, p. 520; end of 1st paragraph; Izalah-e-Auham, Part 2], published sometime in the latter half of 1891, Mirza Ghulam Ahmad tells us that he is going to “list the names of those sincere [followers] who, to the best of their ability, helped me in my religious tasks or from whom I can expect help”. In this list, containing 39 names with special mention and then a simple listing of about 34 more names, the following appears as entry number 9.
“””My lover in Allaah [“Hubbee fee Allaah”] Meer `Abbaas `Alee Ludhyaanwee. This is that first
friend of mine in whose heart God Almighty put my love before all others and who, before all others, taking the trouble of traveling, according to the way of the pious souls, in solitude, only for Allaah, came to Qaadiyaan to meet me; he is that venerable person. I can never forget that, with very true enthusiasms, he displayed his loyalty and endured all kinds of difficulties for me and heard all kinds of remarks from the people. Mr. Meer [i.e., Meer `Abbaas] is a person of very fine circumstance and [one] who maintains a spiritual relationship with this humble one; and to prove the caliber of his sincerity it is sufficient that once revelation was given, in his favor, to this humble one [as follows:] ‘asluhu thaabitunwwa far`uhu fissamaae’ [his root is firm and his branches are in heaven]. He lives only a trusting kind of life [i.e., only depending on God] in this [wayfarer’s] inn. In his early days for 20 years he was a government servant in the British
Office but by glancing at his face, due to [his] lowliness [‘ghurbat’] and other-worldliness [‘darwayshee’], [one] does not at all suspect that he knows English as well. But actually he is very capable and faithful under all circumstances [‘mustaqeem-ul-ahwaal’] and of deep understanding but despite that he is very simple. That is why the misgivings [or evil doubts] of some skeptics [or those who make evil suggestions] cast his heart into sorrow but the power of his faith soon expels those.””””
The revelations about Mir Abbas
Via Nuzhat Haneef
1891–summer—-Izaalah-e-Auhaam: ‘asluhu thaabitunwwa far`uhu fissamaa-e’ — his root is firm and his branches are in heaven [RK, v. 3, p. 528; 5th line from the top].
1892–winter—-Aasmaanee Fayslah: ‘asluhaa thaabitunwwa far`uhaa fissamaa-e’ — her root is firm and her branches are in heaven [RK, v. 4, p. 343; 4th line from the top].
[Quraan 14:25] Dost thou not see how Allah sets forth a parable of a good word? It is like a good tree, whose root is firm and whose branches reach into heaven? [AHMADIYYA-HQ, p. 528; italics indicate translator’s text added to the scripture]
Also, let us look at the Ahmadiyya Urdu translation, transliterated (with my English translation of this Urdu, in square brackets), of this Quraanic verse; parentheses have been used as in the original. [Quraan 14:25] … woh ayk paak darakht kee tarah hotaa hay jis kee jadr (mazbootee kay saath) qaa-im hotee hay aur us kee (har ayk) shaakh aasmaan kee bulandee mayn (pohunchee hotee) hay. [… That is like a pure tree whose root (with firmness) is established and its (every) branch (has reached) to the loftiness of the sky.] [AHMADIYYA-HQ-URDU, pp. 318-319; English transliteration/translation of Urdu translation].
Haqiqatul Wahy, online english edition pages 373–275
MGA mentions Mir Abbas as an Ahmadi who faltered.
When was Izala Auham published?
It seems that Izalah-e-Auham, Part 2 was published between June 1891 and August 1891. A few months after this, Mir Abbas Ali left Ahmadiyya. MGA immediately wrote about him in his next book,
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