Intro
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.
In 1883, in a letter to Mir Abbas, MGA began confessing to getting 3:55 (3:56 in the Kadiani Koran) as a revelation repeated so many times that Allah alone knows the count. Sometimes MGA received it continuously from mid-night till the Fajr time (must be over 50 times). This story also appeared in Hayat-e-Ahmad (1915) volume 2, number 2, page 72 (by Sheikh Ya‘qub ‘Ali ‘Irfani). It seems that MGA was slowly introducing this belief and hinting towards a change.
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.
_____________________________________________________________________________________________
1883
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’.”””
______________________________________________________________________________________________
1882-1885
What is Maktubat-e-Ahmadiyyah? – ahmadiyyafactcheckblog
Maktoobat Vol1 page 306
Mir ‘Abbas ‘Ali Sahib of Ludhiana was the first ever #exahmadi – ahmadiyyafactcheckblog
MGA says he spent the Barahin-i-Ahmadiyya money! This is a letter to Meer Abbas (also spelled Mir Abbas).
Scan
_____________________________________________________________________________________________
1883
Nov-20
Maktubat-1, p-67-68, letter-35 (published in 1908)
Letter to Mir Abbas Ali Shah
Hayat-e-Ahmad volume 2, number 2, page 72 (by Sheikh Ya‘qub ‘Ali ‘Irfani),
Barahin-e-Ahmadiyyah, part 4, pp. 556–557 sub-footnote 4–Urdu
Ruhani Khaza’in, vol. 1, pp. 664–665 sub-footnote 4—Urdu
Barahin-e-Ahmadiyyah, part 4, online English edition, page 434
Maktubat-1, p-67-68, letter-35, 11-20-1883, 1908 edition
In 1883, in a letter to Mir Abbas, MGA began confessing to getting 3:55 (3:56 in the Kadiani Koran) as a revelation repeated so many times that Allah alone knows the count. Sometimes MGA received it continuously from mid-night till the Fajr time (must be over 50 times). This story also appeared in Hayat-e-Ahmad (1915) volume 2, number 2, page 72 (by Sheikh Ya‘qub ‘Ali ‘Irfani). It seems that MGA was slowly introducing this belief and hinting towards a change.
______________________________________________________________________________________________
1889
The first Bait form in Ahmadiyya included an oath of loyalty to the British Government (1889 to 1906) – ahmadiyyafactcheckblog
He gets into MGA’s bait at Ludhiana.
1923
Seeratul Mahdi on the Aligarh situation of 1889
https://www.youtube.com/live/uQVNrF9fJsk?si=4Q7UkjS94stvsPwW
They were there in Aligarh for 7 days and returned to Ludhiana thereafter.
At page no 72 of his book Seeratul Mahdi Vol-1 (Story #99), Mirza Bashir Ahmad writes that Hazrat sb went to Aligarh in 1889. Abdullah Sinauri, Shaikh Hamid Ali and Mir Abbas Ludhianvi were with him. People in Aligarh arranged a lecture of Hazrat sb for which his approval was obtained in advance. An Ishtihar was published giving date, time and venue of the Lecture. When everything was ready and the time of Lecture came near, Hazrat sb refused to deliver the lecture by saying that Allah has stopped him from delivering this lecture. The organisers insisted and said, huzur cancellation of lecture would bring humiliation to us. But Hazrat sb remained firm and said he will not go against the will of God. So he stayed there for about seven days but did not deliver lecture.
Meer Abbas refused to eat the meat of the “Naturis”, MGA said their food is halal.
The scans from Seeratul Mahdi
_____________________________________________________________________________________________
1890
In the ROR of June-July-1940, it is alleged that MGA wrote a letter of recommendation for the son of Mir Abbas Ali, so that he could get a job in Jammu (this seems to have happened in roughly 1890).
_____________________________________________________________________________________________
1891
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].
_____________________________________________________________________________________________
1907
Haqiqatul Wahy, online english edition pages 373–275
MGA mentions Mir Abbas as an Ahmadi who faltered.
_____________________________________________________________________________________________
1939
The ROR of Sep-1939 mentions Mir Abbas Ali. He is also mentioned in the ROR of Oct-1939, his letters to MGA from 1882-1885 are also mentioned. He is also mentioned in the ROR of Dec-1939.
_____________________________________________________________________________________________
1940
He is mentioned in the ROR of April-1940.
In the ROR of June-July-1940, it is alleged that MGA wrote a letter of recommendation for the son of Mir Abbas Ali, so that he could get a job in Jammu (this seems to have happened in roughly 1890).
_____________________________________________________________________________________________
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,
_____________________________________________________________________________________________MIRZA GHULAM SENT A LETTER TO MIR ABBAS ALI LUDHIANVI, FULL OF INSULT, MOCKERY AND DEROGATION. MIRZA GHULAM QADIANI USES BAD LANGUAGE AGAINST A SUFI. WHO IS MIR ABBAS ALI.
Mir Abbas Ali Ludhianvi was the oldest follower and a generous donor of Mirza Ghulam Qadiani. He had great love and affection for Mirza. He kept on financially supporting Mirza for about a decade. Mirza Ghulam Qadiani also appreciated him and has claimed he has received Ilham “اصلہا ثابت و فرعہا فی السماء۔” (a Quraanic verse) about Mir Abbas Ali. Mirza had a series of correspondence with Mir Abbas Ali. Volume 1 of Maktubat e Ahmad contains the letters which Mirza Ghulam wrote to Mir Abbas Ali Ludhianvi alone.
The greed of wealth that Mirza had, soon revealed to him. He found that all of his efforts are only aimed at worldly gain. There are weaknesses in his character. Once the real face of Mirza was exposed to him, Mir Abbas Ali raised questions and after being dissatisfied from the conduct of Mirza, parted his ways from him.
In January, 1892 Mirza Ghulam Qadiani published his book “Asmani Faisala” wherein he invited Molana Syed Nazir Hussain Dehlvi and other Scholars of Islam and Sufis to agree to a complicated settlement which comprised of making predictions, Making Dua and its acceptance by Allah, and removing hardships of people by way of super natural things etc etc in one year and then an independent authority decide as to who is truthful. However, the ulema, on the contrary, offered him to do mubahila and wait the decision of Allah in one week time limit, which Mirza had refused.
In the meanwhile, Mir Abbas Ali Ludhianvi wrote a letter to Mirza Ghulam stating that a sufi wants to see your signs as was promised by you, so you may respond to it.
To act like thieves, eunuchs and impotent, is not the way of a sufi Safi. (Saint & pure). This humble self has distributed the book “Asmani Fisala” in 2000 nos just to make sufi come out in the field. Talking from behind the veil indicates that a sufi like this is a woman not a man. When I am doing it like a man openly with my name then why this Sufi runs away in hiding. Now nothing can be said more than that. I would not reply to this sufi until this ashamed and veiled Sufi publishes his Ishtahar. As of now I consider this Sufi to be like “ANQA” (an imaginary & non existent bird).
On 9th May, 1892 Mir Abbas Ali sent another letter to Mirza Ghulam asking him to fix date and time for showing his sign as per his claim and he guarantees him to produce that Sufi. He further said Mirza sb should not be hiding behind these pretexts and like man of field he should announce a date and time in this regard.
Again Mirza sb using inferior kind of a language, declined to the request of Mir Abbas Ali. He wrote that he do not wish to come in the field against a Sufi whose name and whereabouts are not known. Mirza writes that the guarantee of Mir Abbas and Molana Muhammad Hussain Batalvi for this veiled Sufi is not acceptable to him. What is this sufi, is he a hiding one, a lunatic or a minor. This Sufi seems to him as a frivouls and liar one who out of his poeverty do not wish to show his face. Why dont you understand that the sufi is hiding like women and does not come in the field and you blame me for not standing up against him. I know by Allah if a sufi like this would come against me God would humiliate him. This sufi is just like a women who sits behind her closed doors and claims that she has defeated a man as no one came to contest.
I have published 2000 nos of book Asmani faisala then how can i be blamed for avoiding to face the sufi when he himself is running like a thief . Whatever the harsh language I used for him is because such a sufi has no physical appearance he is a non existant. Then Mirza warns Mir Abbas Ali that No such biased writings should be sent to him in futhure and readers would know the truth when these would be published.
Mirza Ghulam Qadiani writes a book to prove that he is a man of God having a number of signs and miracles and invites others to come and have a test and trial of these supernatural deeds. When someone agrees to his proposal and asks for a time and date,Mirza uses derogatory words like Eunuch, impotent, thief or lunatic etc etc. for him. I ask ahmadis if a truth seeker, who do not wish to disclose his name, deserves such derogation, mockery and insult? Is this the way of the messengers of Allah? Can we call such a person, a decent man? Choice is your,s.
Scans
_____________________________________________________________________________________________
Links and Related Essay’s
Izala Auham (1891), Part-1 and 2, quotes and background information
_____________________________________________________________________________________________
Tags
#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
8 Pingback