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Mirza Ghulam Ahmad quoted and commented on 17:8 in 1884 in the Braheen-e-Ahmadiyya, vol. 4, he then connected 17:8 with the return of the Messiah

Intro
My team and I have across some interesting information in terms of Mirza Ghulam Ahmad and 17:8 of the Quran.  The urdu reference for this is RK, vol. 1, page 601.

All throughout the Braheen-e-Ahmadiyya (1–4), MGA was quoting and attributing verses of the Quran onto himself
In this particular section of Braheen-e-Ahmadiyya, vol. 4,  MGA is quoting his own revelations (ilham), many of which are in Arabic. Many of these use and contain words and verses that occur in the Holy Quran. He writes this on p. 577: “I receive most revelations (ilham) in Arabic, particularly verses of the Quran … these are given below with translation.” This continues much beyond p. 601.

The quotation from Barahin-i Ahmadiyya, vol. 4, is as follows:

See, Braheen-e-Ahmadiyya, vol. 4, online edition, page 382

‘asā rabbu-kum an yarḥama ‘alai-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra.

MGA was trying to quote 17:8 as he projected it onto himself
17:8 actually says: 

‘asā rabbu-kum an yarḥama-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra (17:8)

What are the difference between the two?
Just that the quotation in Barahin-i Ahmadiyya reads yarḥama ‘alai-kum while the verse in the Quran reads yarḥama-kum. The extra ‘alai in Barahin-i Ahmadiyya means ‘on’, while in the verse of the Quran the same ‘on’ is understood. Every English translation of the Quran renders the first part of this verse using “on”, as in : “It may be that your Lord will have mercy on you” (Pickthall).

The same verse, (17:8) quoted by MGA in his later books
It may be added that the same ilham has been written by MGA sahib in two later books. In both of these its wording is exactly that of the verse of the Quran (‘asā rabbu-kum an yarḥama-kum …). See the book Arba‘in number 2, published 1900 (Ruhani Khaza’in, v. 17, p. 352, lines 7-8) and the book Haqiqat-ul-Wahy, published 1907 (Ruhani Khaza’in, v. 22, p. 85, lines 11-16).

MGA connected 17:8 with the return of the Messiah
Just beneath the revelation, MGA gives his commentary:

“””This verse here indicates the glorious coming of Hadrat Masih. That is to say that if [people] would not accept [the divine message] through mildness, gentleness, kindness, and graciousness and would rebel against the truth that has been made manifest through conclusive arguments and manifest Signs, then a time is about to come when God Almighty would treat the sinners with severity, sternness, wrath, and harshness. And Hadrat Masih, may peace be on him, would descend in the world with great glory and would cleanse all paths and roads of rubbish, and no trace of the perverted and the crooked would remain [in the world], and divine glory would obliterate the seed of misguidance through its severe manifestation.”””

In the same book, 60 pages forward, MGA asserts that Esa (as) is dead

Braheen-e-Ahmadiyya, Vol-4, page 434
MGA writes out a revelation that he claims came from his GOD to him, this revelation that MGA received is actually 3:55 of the Quran.  MGA claimed over 30+ revelations from his God which were actually verses of the Quran, this behavior of MGA caused him to be declared as a Kafir by the ulema.

یا عیسٰی انی متوفیك و رافعك اليَّ )و مطھرك من الذین كفروا( 2۔ وجاعل الذین اتبعوك
فوق الذین كفروا الٰی یوم القیٰمة۔ ثلۃ من الاولین و ثلۃ من الاٰخرين۔

“”O ‘Isa, I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth towards Me, and I shall
grant predominance to your followers over those who disbelieve, until the Day of Judgment.””

See Braheen-e-Ahmadiyya, vol. 4, online english, page 434, edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Part-4.pdf

 

The scan with the referencing error
This quote is from BA4, not BA1.

Read additional essays on the BA here: 
https://ahmadiyyafactcheckblog.com/?s=1884

In 1884, before his wildest claims, MGA defined Inni-Mutawafeeka, wa Raffa as I shall give you full reward and shall raise you towards Me



Intro

Most Ahmadis on social media have no idea what MGA wrote, this is evident when we give counter-arguments and they quickly deflect to other topics or other lines of argumentation. They deflect for a number of reasons.  #1–they lack the ability to think independently, aka critical thinking, Ahmadis rely on their Mullah’s to give them interpretations of MGA writings and the Quran, no other sources are even trusted.  #2–they know that they are lying and choose to be argumentative and defensive, not open and clear.

When Ahmadis argue that Esa (As) is dead, and its clear in the quran
We mention that if it’s so clear, why did MGA have the opposite belief until he was roughly 50 years old, aka 1891.  We continue to argue, if it is so clear in the Quran, why did MGA not understand sooner?  Per Ahmadiyya sources, MGA was reading the quran most likely everyday from at least age 10 to age 50.  Most Ahmadi’s freeze up at this point and deflect to other silly arguments.

Per MGA, by 1884, and per the quranic verse 3:55, muta-wafeeka doesn’t mean death and Raffa, in this context means to physically raise someone to heaven, i.e. towards Allah.

In the Braheen-e-Ahmadiyya vol. 4, while published in his own revelations and explaining them:

“””I shall give you full reward and shall raise you towards Me. I shall place those who follow you—that is, truly enter into the fold of the followers of Allah and the Messenger—above those who deny you until the Day of Judgment.””” Braheen-e-Ahmadiyya vol. 4, online english edition, page 398.

Mutawafeeka in 3:55 doesn’t mean FULL reward either
Another point to take notice of is the fact that MGA was already taking up the Sir Syed position as he wrote BA 1–4.  MGA claims to have written all 4 volumes of BA as early as 1879, the delay was only in publishing.  Nonetheless, we can see how MGA was slowly changing his claims, he was already asserting Mutawafeeka means something other then “capturing in fully, body and soul”.

This very same reference as recorded in Tadhkirah, 2009 online edition
Under a lengthy Arabic revelation, which starts off with “Inni-Mutawafeeka, wa rafia o ka…”

“””I shall give you full reward and shall raise you towards Me…”””

Tadhkirah, 2009 online edition refers to the Urdu version of BA-4
Barahin-e-Ahmadiyyah, part 4, pp. 510–521 sub-footnote 3,—Urdu
Ruhani Khaza’in, vol. 1, pp. 608–623 sub-footnote 3]—Urdu

MGA refers to this issue in 1898, in his book Ayyam us Sulah
“””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not,
however, claim that I cannot be mistaken in an interpretation Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.

[Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272
See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote,
Ruhani Khaza’in, vol. 21, p. 93 footnote]
^^Taken from Tadhkirah, 2009 online edition, pages 118-119

The full Arabic revelation from BA-4, online english edition
اني متوفیك ورافعك اليَّ وجاعل الذین اتبعوك فوق الذین کفروا الی یوم القیٰمۃ ولا تھنوا ولا
تحزنوا و کان الّٰل بکم رءُوفًا رحیما۔ الا ان اولیاء الّٰل لا خوف علیھم ولا ھم یحزنون۔ تموت
وانا راض منك فادخلوا الجنۃ ان شاء الّٰل اٰمنین۔ سلام علیکم طبتم فادخلوھا اٰمنین۔ سلام
علیك جعلت مبارکا۔ سمع الّٰل انہ سمیع الدعاء انت مبارك في الدنیا والاخرۃ۔ امراض
الناس وبرکاتہ ان ربك فعال لما یرید۔ اذکر نعمتي التي انعمت علیك وانی فضلتك
علی العلمین۔ یاایتھا النفس المطمئنۃ ارجعی الی ربك راضیۃ مرضیۃً فادخلی فی عبادی
وادخلی جنتی۔ منَّ ربکم علیکم و احسن الی احبابکم وعلمکم مالم تکونوا تعلمون۔ وان
تعدوا نعمۃ الّٰل لا تحصوھا۔

Tafsir Ibn Kathir on 3:55
(55. And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify ﴿save﴾ you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.”

Ibn Kathir goes on to write

“””I will take you) is in reference to sleep, for Allah raised `Isa while he was asleep.””

“””(For surely; they killed him not But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him before his death. And on the Day of Resurrection, he ﴿`Isa﴾ will be a witness against them.) ﴿4:156-159﴾

`His death’ refers to `Isa, and the Ayah means that the People of the Book will believe in `Isa, before `Isa dies. This will occur when `Isa comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in `Isa, for he will annul the Jizyah and he will only accept Islam from people. Ibn Abi Hatim recorded that Al-Hasan said that Allah’s statement,””””

http://www.qtafsir.com/index.php?option=com_content&task=view&id=535&Itemid=46

MGA stole Sir Syed’s position on the death of Esa (As) in the 1889-1891 era

https://ahmadiyyafactcheckblog.com/2016/10/24/noorudin-and-abdul-karim-were-influenced-by-sir-syed/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://ahmadiyyafactcheckblog.com/2017/10/06/in-1880-khan-published-first-volume-of-his-tafsir-and-he-asserted-that-esa-as-was-dead-mga-copied-via-nooruddin/

Mirza Ghulam Ahmad was accused of claiming prophethood in the 1879–1884 era

Intro
Some new and interesting information has dug up in terms of MGA and his claim to prophethood.  As we all know, the Qadiani branch believes that MGA was a prophet from 1879 up til his death in 1908, whereas the Lahori branch denies this prophethood altogether.  Some new information, dug up by Upal (2017) proves that MGA was accused of claiming prophethood in the era of the Braheen-e-Ahmadiyya, i.e. 1879–1884, and his had to do with the divine revelations that MGA was claiming for himself.

Later on, in 1901, MGA officially claimed prophethood for himself
https://ahmadiyyafactcheckblog.com/2016/12/11/eik-ghalti-ka-izala-aka-correction-of-an-error-was-re-published-on-march-1-1914/

https://ahmadiyyafactcheckblog.com/2016/12/29/al-qaul-ul-fasl-by-mahmud-ahmad-1915/

In 1884, Batalvi defends MGA to the Muslims of India and assures Muslims that MGA is not claiming prophethood
See Upal (2017) page 127 and onwards:

“””Over and over again, Batalavi insists throughout his review that Mirza Ghulam
Ahmad had not made any prophetic claims (pages 175; 191; 260; 268; 269; 273; 275;
278; 279). Muslim leaders who insist that he has, are mistaken argues Batalavi. Mirza
Ghulam Ahmad is a Muslim and not a kafir, argues Batalavi. In one paragraph where
Batalavi not only foresees the group-name of Ahmadi that Ahmad was to assign to
his movement seventeen years later but also the pejorative group name of Mirzai that
their opponents were to call them by, Batalavi writes:

“””What does he [Mirza Ghulam Ahmad] conclude from his revelations and miracles? Does he use them to prove his prophethood or the prophethood of Muhammad? What religion does he invite people (including many top padres, pundits, Brahmo Arya rajas, and sardars of other religions) with such bravery and boldness? Is it the Islamic religion or Ahmadi religion or Mirzai religion?

Unless you are a person whose heart has been darkened with prejudice, these arguments and
reasoning would have convinced you that he absolutely makes no claim whatsoever to his
own prophethood [emphasis in the original]. The true purpose of all of each and every one of
his claims is the proof of prophethood of Muhammad. (Batalavi, 1884: 278-279)

Mirza Ghulam Ahmad was considered a Kafir in 1884, before his wild claims

Intro
Ahmadis will be seen running around making many false arguments.  They are brainwashed to learn these arguments, so thus, they never listen or seek to understand why people don’t believe in Ahmadiyya, aka the Mirza family business.

New research from Upal (2017) proves that MGA was called a Kafir even before his wild claims!
All of the research work on Ahmadiyya up to 2016 indicated that MGA was only called a Kafir in 1891, as he claimed to be the second coming of Esa (as).  However, new research from Upal proves that MGA was called a Kafir as early as the 1880–1884 era (see page 126).  This was during the time that MGA was affiliated with the Ahle-Hadith aka Wahhabis of India.  However, it should be noted that in 1891, MGA also did Takfir on any and all Muslims who believe in Abrogation or that Muhammad (Saw) isn’t the final prophet.  MGA was denying a claim to prophethood in this era, in fact, he kept on denying it until Nov. of 1901, when he finally claimed prophethood and in a round about way.

Batalvi’s comments from 1884 on MGA being called a Kafir
As we know, the Ahle-hadith circles in British-India donated heavily towards MGA’s Braheen-e-Ahmadiyya.  They were not impressed, in fact, the husband of the Queen of Bhopal tore up the Braheen-e-Ahmadiyya (we are not sure what year or which volume) and sent it back to Qadian in disgust.  They were offended!!!  MGA’s denied all the miracles of Esa (As) and was disrespecting a high-ranking Messenger of Allah.

Upal (2017) writes
Page 126

“””While Nawab Sidiq Khan had criticized Braheen because of its anti-Christian
views, a number of other Muslim leaders saw in it claims that ran counter to their
understanding of Islamic doctrine. These included Amritsar and Ludhiana’s Muslim
leaders who issued a fatwa of kufr against Ahmad and went around India to collect
signatures from other Muslims to the same effect (Batalavi, 1884: 170). Ahmad’s friend,
Muhammad Hussain Batalavi, took upon himself to reply to this criticism through
his Ishat-us-Sunnah magazine. He devoted a whopping one hundred and fifty three
pages of Issue Nine and Ten to respond to each of these criticisms with well researched
arguments. The amount of time, effort, money, and his personal capital, Batalavi spent
on defending Ahmad reveals the extent of their ideological and social connections.
The review also reveals Batalavi’s perceptions of Ahmad. Batalavi clearly identifies
with Ahmad as a fellow Punjabi Ahl-e-Hadith who is willing to spend considerable
resources to defend Islam. He also sees Ahmad as more rural, less educated, less
sophisticated, and less successful than himself. He sees Ahmad as “a Punjabi who has
never had the opportunity” to live in the cosmopolitan cultural centers of Hindustan,
“who hasn’t had the occasion to read Urdu literature” and therefore is not able to write
“refined Urdu vernacular” (Batalavi, 1884: 346). There are also hints of a noble savage in
Batalavi’s perceptions of Ahmad as he sees Ahmad as someone who is so overcome with
religious fervor and zeal that “he’s unable to hold back” from including his unrelated
revelations in the Braheen (thereby lengthening it and “increasing publication
costs”), and someone who doesn’t understand that the “current civilization” demands
refraining from crudely attacking one’s enemies (Batalavi, 1884: 346).
Batalavi touts his personal knowledge of Ahmad’s beliefs beyond the words
written in Braheen to defend Ahmad. Answering the accusation that some of Ahmad’s
English revelations are grammatically incorrect, Batalavi says, “When I met the
author who visited the city of Batala, where I am now, I asked him, ‘when you receive
revelations in English, are you shown English alphabets or Persian alphabets?’ He
responded that he is shown English sentences written in Farsi script. That’s when
I became sure of my suggestion that the mistake lies in the author’s perception…
and not the divine revelation” (Batalavi, 1884: 291). Ahmad’s ignorance of English
and his miracle of English revelations will attract English speaking Christians and
Hindus to Islam argues Batalavi. It’s clear that Batalavi sees the younger Ahmad as
his junior, albeit more zealous, friend in need of assistance. Batalavi sees himself
as heroically defending Ahmad with his superior knowledge of Quran, Hadith, and
Islamic traditions. Since Batalavi does not see Ahmad as his competitor, he holds
nothing back in defending him.”””

In the Braheen-e-Ahmadiyya, vol. 3, 1883, MGA claimed that 9:32 was revealed to himself
In this era, MGA began faking revelations onto himself in great abundance.  In fact, he applied 9:32 onto himself and without a commentary, later on in 1901, he would claim that the word Messenger in this verse and subsequently to the revelation of MGA in 1883, was an indication of MGA’s prophethood.

Muhammad Hussain Batalvi gave Mirza Ghulam Ahmad a glowing review in 1884

Intro
Batalvi and MGA were close friends up to 1891, they were both the same age and had shared some of the same teachers, further, MGA’s father knew Batalvi’s father and etc etc etc.  In 1884, A fatwa of Kufr landed on MGA’s head from many Muslims in India, this was in response to MGA’s Braheen-e-Ahmadiyya Vol. 4 which was published in the early summer of 1884.  MGA had went the Sir Syed-route and denied all of the miracles of Esa (As), however MGA was a a Ahle-Hadith (aka Wahabbi) affiliated person, in fact, his friend Noorudin was also Ahle-Hadith, as was his future wife, Nusrat Jehan and her father and Batalvi, who helped MGA arrange this marriage.

The quotes
See Upal(2017), page 125 and onward

“””In our opinion, it is in this time and in the present circumstances, a book the like of which has not been written up to this time in Islam, and nothing can be said about the future; Allah may bring about another affair after this. Its author, too, has proved himself firm in helping the cause of Islam, with his property, his person, his pen, his tongue and his personal religious experience, to such an extent that it is rarely seen among Muslims who have gone before. If someone thinks that my words are Asian exaggeration then show me at least one such book that confronts opponents of Islam especially the Arya Samaj with such gusto and enthusiasm. And point out such supporters of Islam who have taken upon themselves to help the cause of Islam with their property, their person, their treasure, their pen, and their tongue. And who has successfully challenged, with all his manly courage, opponents of Islam and deniers of revelation that if they doubt divine revelation to visit him and experience, observe and taste it. (Batalavi, 1884: 169-170).”””

“””Perhaps some of our critics will place me in the same category as the author of Braheen-e-Ahmadiyya and slap the fatwa of kufr on me as well. They may say that I have raised the author of Braheen to the level of prophet Muhammad and I have declared his revelations to be innocent similar to the revelations of the Prophet but I am not afraid of their fatwa of kufr… (Batalavi, 1884: 284)”””

:”””What does he [Mirza Ghulam Ahmad] conclude from his revelations and miracles? Does he use them to prove his prophethood or the prophethood of Muhammad? What religion does he invite people (including many top padres, pundits, Brahmo Arya rajas, and sardars of other religions) with such bravery and boldness? Is it the Islamic religion or Ahmadi religion or Mirzai religion? Unless you are a person whose heart has been darkened with prejudice, these arguments and reasoning would have convinced you that he absolutely makes no claim whatsoever to his own prophethood [emphasis in the original]. The true purpose of all of each and every one of his claims is the proof of prophethood of Muhammad. (Batalavi, 1884: 278-279).

Nooruddin urged Mirza Ghulam Ahmad to make the claim of being “like the messiah” (1882-1884 era)

Intro
As we all know, it was Nooruddin who pressured MGA to make his crazy claims, in fact, he wrote mostly all the books that were ascribed to MGA, he also organized the team of writers and imams that surrounded MGA and made MGA look like a scholar and an Imam.  They gave all the speeches on MGA’s behalf, they wrote and edited all the books, thats probably why there are soooo many contradictions, and further, they all lived with MGA in his palace, which seems to be a triple story mansion, that was built by MGA’s father.  In this quote, we are proving that MGA and Noorudin planned everything….enjoy the quote…

Maktubat-e-Ahmadiyyah Volume 5: Part II

 ” whatever has been written by Amakhdoum ( I.e hakeem molvi nooruddin ist qadyani khalifa ) that if we leave aside truthfulness Hadith of Damascus , and I be presented to be a maseeelll Masseh , there is no loss in it ”

More data about this edition of Maktubat
This edition contains One hundred and twenty-eight pages, published in Urdu, is a collection of 88 letters written by MGA from March 8, 1885 to August 26, 1892 to Maulavi Hakim Nur-ud-Din. These letters are in his own hand and relate to the efficacy of prayers and specially those made at the eleventh hour. Mention has also been made of some of his revelations specially about the Promised Reformer and also contain suggestions about the printing of the magazines.

The scan work


However, in 1890, MGA also wrote
“I have claimed to be Maseel Maseeh, which stupid people think that it is The Promised Messiah.  I have never claimed to be the Messiah ibne Maryam. Anyone who accuses me of it, he is absolutely a liar and fabricator. For the last eight years, I have been announcing that I am only Maseel Maseeh; By that I mean that certain spiritual properties and nature and habits and virtues of Jesus(AS) has been given to me as well by God Almighty.” [Ruhani Khazain: Volume 3, Page # 192], (direct link to the page)(Izala Auham P190-191)

Conclusions
As is evident….MGA lied all the time about his claims…he was being pressured by his team of writers and imams to make these audacious claims, most likely because it would increase their respective payrolls.

The Anjuman-i Himayat-i Islam and its relationship with the Ahmadiyya Movement

Intro
The Anjuman-i Himayat-i Islam’s relationship with the Ahmadiyya is very interesting, because it seemed to have changed much over time. In the beginning, there were close ties between both organizations, I think. As you probably know, Khalifah Hamid ad-Din was one of the founders of the Anjuman, and his son Khalifah Rashid ad-Din converted to the Ahmadiyya. His daughter Rashida married Mirza Mahmud Ahmad. In 1890, the Himayat-i Islam also published Ibtal uluhiyyat-i Masih by Nur ad-Din, with the permission of the author and for the “benefit of the people of Islam”, as it says on the title page. It also publicly endorsed other Ahmadi writings in its monthly Risalah. In the 1890s, as you know, Khwaja Kamal ad-Din and Muhammad Ali taught at Islamia College.  Islamia College was established by this very Anjuman.

I wonder though when the relationship changed, and why? There must have been a lot of interaction between the Ahmadiyya Anjuman in Lahore and the Himayat-i Islam, because since 1914, Islamia College and the Ahmadiyya Buildings were on the same street. Also, how does one explain the role of Muhammad Iqbal? He still had a positive attitude towards members of the Lahore group, such as Khwaja Kamal ad-Din in 1911 and even after that. Why did he change his position later on and attack the community?

General information on the Anjuman Hamayat-i-Islam
In 1883, a Sayyed lady along with her three children converted to Christianity. This accident was a serious challenge to Muslims. But although she re-embarrassed Islam later, yet the whole incident was shocking enough to open the eyes of Muslims of the Punjab.  In order to face these kinds of situations, Maulana Qazi Hamid-ud-Din invited a number of public-spirited persons to a small gathering and set up the Anjuman Himayat-i-Islam in September 1884. In the beginning of new Anjuman arrange the group of religious orators those who to was villages of the Punjab in prepared the poisonous propaganda of the Christian missionaries. Some of these committed and preachers were, Molvi Sayyed Ahmed Ali, Munshi Shams-ud-din, Molana Abdul Majid Dehlvi, Muhammad Mubarak. They were spread throughout the province and rendered valuable service and influence of Christian missionaries and to preach and propagate Islamic teaching.

 

The Anjuman was set up to achieve the following aims and objectives:

1. Providing for the religious and general education for male and female for Muslims students.

2. Protection and propagation of Islamic values against the Christian missionaries and Hindu revivalists.

3. To counteract the propaganda against Islam through speeches and publications.

 

Qazi Hameed ud din was elected the first president of Anjuman’s and Ghulam Ullah Qasuri as the first secretary. For the fulfillment of its objectives, the Anjuman started its operations from a scratch. Its workers would take utensils to the houses in which the women would put a hand full of flour daily. In the first year, the Anjuman’s income was Rs.754 and the expenditures were Rs.344. Due to the efforts of the workers, people began participating in the objectives of the Anjuman eagerly heartedly. In the year 1885, the number of Anjuman’s members increased from 200 to 600. Another sources of income for the Anjuman was the money from sales of the books. Molvi Dastgeen wrote a pamphlet in defence of the Holy Quran and donated it to the Anjuman, similarly Sayyed Muhammad Hussain donated 300 books, which were sold for Rs.975. The rulers of different states also made genius contributions.

 

The Anjuman started educational activities with primary school in a house with a rent Rs.2.5 monthly. It gave importance for the establishment of the female’s schools and opened a few in the first two years. In 1886, a boy’s boarding school with accommodation for the students was established. The school was shifted to the large Havili of Sikander Khan. Gradually and slowly in 1887, it was upgraded to the middle school.

 

Taking full advantage of the weakness of the Muslims, Muslims children were converted to Christianity by Christian missionaries. The Anjuman tried its best to awaken the Muslim community. The Anjuman also established Dar ul Aman and Dar ul Shafyat, for the helpless Muslims children and needy widows.

Links and related Essays
http://ahmadiyya.org/WordPress/2018/04/03/comments-by-an-academic-researcher-in-the-usa/

https://en.wikipedia.org/wiki/Anjuman-i-Himayat-i-Islam

http://www.dostpakistan.pk/anjuman-e-himayat-e-islam-1884/

“The Message or a Cry of Anguish” in urdu as “Al-Balagh Ya Faryad-e-Dard” by Mirza Ghulam Ahmad and company (1898)

Intro
Dear readers, 8-9 years ago, my team of writers and researchers found a cache of lost english books by Ahmadiyya INC. These are books published in English by MGA, with MGA as the author. They are not content translations of any known booklets in Urdu as they are abridged/revised/edited versions for an English audience. And all under the author’s name and during his lifetime.  The question is : why were they lost?  Especially when Ahmadiyya has not been able to do translations for 110+ years, why do these authentic versions penned and published by the ‘Messiah’ himself not valuable for your ‘spreading the message’ to English-speaking people and your newer generations?  Muhammad Ali was working at the Islamia College in Lahore, the copies of this draft were sent to him for translation, he did an excellent job, a few years later, MGA lured him away from the Anjuman Himayat-i-Islam and their Islami College in Lahore, Muhammad Ali became the highest paid employee of MGA and he moved to Qadian (see Mujadid-e-Azim).  Dard tells us that they are indeed translations (in 1947 he told us, see Dard page 581).  Per Dard, The Sirajul Akhbar, dated 13/6/1898; the Singh Saba, Amritsar, dated 30/5/1898, and the Sat Dharam Parcharak, Jullundur, dated 15th Jeth, supported the course adopted by MGA.  The Punjab Observer, Lahore, dated 6/5/1898, and the Paisa Akhbar, dated 14/5/1898, differed from MGA.  MGA only disagreed with the Anjuman Himayat Islam (of which many ahmadi’s were also members) in terms of who should be responding to these types of attacks, of which he nominated himself, in a very arrogant manner.  MGA never said that he opposed blasphemy laws, in fact, just 2-3 years prior he endorsed them.  MGA believed in blasphemy laws until he died, he never changed at all.  It was later Ahmadiyya Khalifa’s which began to oppose these blasphemy laws and they have thus avoided all of MGA’s comments on the matter.

Background story for this book
In 1897, a renegade from Islam, Dr. Ahmad Shah Sha’iq (formerly Medical Officer of Ladakh, turned Christian and was living at Oxford), wrote a book “Ummahatul Mu’minin” (Mothers of the believers), attacking the wives of the Holy Prophet, Muhammad. It was printed at the R. P. Mission Gujranwala and published by a Christian, Parshotam Das, as the agent of the author in India. One thousand copies of this book were sent free to Muslims. MGA received a copy on February 15, 1898. The book wounded the hearts of Muslims deeply and caused considerable excitement among them.  MGA saw that this agitation was going to produce a bad effect upon the peace of the country. (Life of Ahmad by A.R. Dard, online edition of 2008, p. 580)

A Muslim group (Anjuman Himayat Islam) blamed Mirza Ghulam Ahmad‘s vicious polemics against the Hindus as the root cause. In this booklet, the author is at his self-praising best, claiming to posess 10 qualities that any ‘defender of Islam’ should have. A portion of the original Urdu book is in Arabic, and an appendix lists all the books in the private library of Hakeem Nooruddin which the author declares that he was ‘blessed’ to have access to.

The Anjuman Himayat-e-Islam, Lahore, prepared and sent a memorial on April 26, 1898, to the Government but MGA said that the step contemplated was not right.  MGA said that instead of writing a letter of discontent, Muslims should find someone who fits the criteria needed to defend Islam.  In a very arrogant manner, MGA then nominates himself in his book.  Obviously, the Muslims of India would never nominate MGA, since they saw him as a Kafir.

Freedom of Speech in British India?
The sedition law, introduced by the British in India in 1870, outlaws speech that “brings or attempts to bring into hatred or contempt, or excites or attempts to excite disaffection towards, the Government established by law in India.” The penalty for running afoul of the statute: up to life imprisonment.

What is the Anjuman Himayat-e-Islam?
It was created in 1884 as a team of Muslim writers who were to defend Islam in front of Christian and Hindu attacks.  Dr. Mirza Yaqub Baig, was on the management committee of the Anjuman Himayat-i Islam. However, on 2nd February 1936 C.E., on a proposal by Iqbal, the General Council of the Anjuman Himayat-i Islam put forward a resolution that Finality of Prophethood is a fundamental principle of Islam and that all its members believe in it. Hazrat Dr. Mirza Yaqub Baig supported this motion. Upon this some members then tried to add further conditions to this motion. This led to angry arguments and Hazrat Dr. sahib walked out in protest. This led to his suffering a stroke and passing away a few days later. On Dr. sahib’s death The Light wrote an editorial in which Dr. Iqbal was accused of calling Dr. Mirza Yaqub Baig a kafir. In reply, the weekly Himayat-i Islam wrote: “Read the proceedings and be reasonable … where and when did our respected President demand that Dr. Mirza Yaqub Baig was a kafir and his expulsion from the Anjuman is extremely necessary …” (Pages 895–898.) Thus until this time Iqbal did not call Lahori Ahmadis kafirs. Indeed, when The Light, the organ of Ahmadiyya Anjuman Ishaat-i-Islam accuses him of so doing, Himayat-i Islam, the organ of the organisation of which Iqbal was the President, denied this charge.

Noorudin gave a speech at the 1893 annual Anjuman Himayat-i-islam’s annual conference
See ‘Noorudin” by Muhammad Zafrullah Khan, page 105

1896, the Philosophy of the Teachings of Islam was read out at an Anjuman Himayat-i-Islam’s event
Noorudin was the president of the Anjuman Himayat-i-Islam by 1896, he thus allowed the reading of MGA’s paper (The philosophy of the Teachings of Islam) to continue for more days as it was read out by Maulvi Abdul Karim.

1897, Noorudin invited again to the annual convention of the Anjuman Himayat-i-Islam
Noorudin was invited to this anjuman’s annual convention once again (see page 97).

Hani Tahir quotes this book in terms of the Ahmadiyya census fraud
Hani Tahir explains how MGA fraudulently told the British government that he had only 318 Ahmadi’s in his ba’it (See at the 8:59 mark), later MGA says it was a mistake and he had much more Ahmadi’s at that time, well into the thousands, see the urdu/arabic version of the book.

This book was republished in 1922, as Urdu (Part I), Arabic (Part II)
We have not seen the second edition (1922), nor we have compared and contrasted the 2.  As we know, Ahmadi’s are known for editing.

Earlier summaries of MGA’s books didn’t include this book
The current book on the “books of MGA” is “hidden treasures”, this book goes over 90+ books of MGA, however, the older book which was also a summation type of book seems to have missed the book in question altogether.  This “summation” book was written 20+ years ago and thus proves that Ahmadiyya INC had purposely distanced itself from this book.  However, Dard admitted to the world that the book was in fact published (1947).

Some Quotes
“It has wounded the feelings of millions of Her Majesty’s Muslim subjects living in the Punjab and other provinces of India by its abusive, scurrilous and contemptuous tone and by using the most indecent and insolent epithets and grossly offensive language against our lord and master, the Seal of the Prophets, the holiest of the Holy, Hadrat Muhammad Mustafasa and has so severely affected Muslim hearts by its shameful and disgraceful falsehoods and fabrications that its harmful effects will extend to our posterity.” (page 1 of the book,
Ruhani Khaza’in, vol. 12, p. 369)

Links and Related Essays
https://www.youtube.com/watch?v=HxfnoCpnJQY

 

https://www.alislam.org/library/books/hakeem-noor-ud-deen.pdf

https://www.alislam.org/library/books/HazratMaulviNooruddeen.pdf

http://aaiil.org/text/articles/others/sirmuhammadiqballahoreahmadiyyamovement_pf.shtml

https://blogs.wsj.com/indiarealtime/2012/09/14/trivedi-case-sets-off-sedition-debate/

https://ahmadiyyafactcheckblog.com/2017/11/21/mirza-ghulam-ahmad-supported-blasphemy-laws-in-british-india-1895/

https://en.wikipedia.org/wiki/Anjuman-e-Himayat-e-Islam

http://wiki.qern.org/mirza-ghulam-ahmad/publications/the-message-or-a-cry-of-pain

http://thecult.info/blog/2010/05/25/the-lost-english-books-of-mirza-ghulam-ahmad-qadiani/

https://www.alislam.org/library/articles/introducing-books-promised-messiah/

https://www.alislam.org/library/books/Hidden-Treasures-of-Islam.pdf

Tags

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

Scans of this english book, published in 1898

 

 

The story of Minaratul Masih and Ahmadiyya

Intro
Before MGA claimed to be the Messiah in late 1890.  In fact, it goes back further to roughly 1884, Noorudin wrote a letter to MGA about this very hadith (1884).  His team had already written Izala Auham, in that book, MGA denied the hadith about the white minaret near damascus.  MGA’s team of writers realized that MGA does not fit the Hadees brought by Imam Muslim Narrated by Nuwas Bin Sumaan RA. So he resorted to an easy solution and rejected that altogether. To support his arguments he gave countless arguments in his books. For example Roohani Khazain vol 4 page 115, roohani khazain vol 3 page 219, RK vol 3 Page 199, RK vol 3 page 220, RK vol 3 page 222, RK vol 3 page 173 and many more. He called it extremely weak, illogical, contradictory to Ijmai of Sahab, even Imam Muslim himself has abrogated that Hadees, Nuwas Bin Sumas has been decievd about that Hadees, etc etc. In nutshell he tries his level best to prove that Hadees of Minarat Ul Maseeh has no value and it is not trust worthy at all (you can see scans from his books). Then all of sudden he decides to construct Minarat Ul Maseeh (1900-1902 era) so that he show his presence near that Minar as Narrated by Hazrat Nuwas Bin Sumas RA and prove himself Maseeh. For this construction he started to raise funds (CHANDA). Now he started to give argument in the support of same Hadees and goes to an extend by saying that there are two signs of Maseeh. One is in skies that solar and Lunar eclipse and on earth Minarat Ul Maseeh. This minara will be complete blessings of Maseeh wil spread in far world, curse of Satan will be vanish with the light of this Minarat Ul Maseeh etc. Now he tries his level best that as if this Hadees is of strongest narration. This can be seen in Majmooa Ishteharaat vol 3 page 314 onwards (Scans below). You can well imagine the mental condition of this man. And guess what… pity thing is he never got a chance to appear before that Minara which he started to construct. He died before the completion of construction. ALLAH ALMIGHTY did not gave him chance to produce fake sign even.

Tags

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

Related Essays
https://ahmadiyyafactcheckblog.com/2017/12/26/did-mirza-ghulam-ahmad-claim-to-be-the-messiah-in-1889/

https://ahmadiyyafactcheckblog.com/?s=maseel

https://ahmadiyyafactcheckblog.com/2017/06/27/ahmadis-have-always-lied-about-the-publish-dates-of-izala-auham-1890/

https://ahmadiyyafactcheckblog.com/2017/08/18/muhammad-ali-writes-that-izala-auham-was-published-in-september-of-1891/

https://ahmadiyyafactcheckblog.com/2017/06/17/nooruddin-urged-mirza-ghulam-ahmad-to-make-the-claim-of-being-like-the-messiah-1882-1884-era/

Scans

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