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"Amrohi"

Shams-i-Bazigha by Mirza Ghulam Ahmad and Muhammad Ahsan Amrohi

Intro
The name means ‘Rising Sun’. It is a book by Muhammad Ahsan Amrohi, one of the assistants of Mirza Ghulam Ahmad. It was directed at Mehr Ali Shah, and according to the latter, was full of errors.  This book seems to be totally missing from all the records.

Links and Related Essays
http://wiki.qern.org/mirza-ghulam-ahmad/contemporaries/mehr-ali-shah#TOC-Shams-i-Bazigha

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

https://www.youtube.com/watch?v=kLj63tAGOCE

https://drive.google.com/file/d/0B77FjScd2BWhRjdzSExiWWJ6ZWM/edit

https://ahmadiyyafactcheckblog.com/2018/09/18/hazrat-pir-meher-ali-shahs-fight-against-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2019/03/25/while-mga-was-beefing-with-pir-mehr-ali-shah-he-stopped-making-prayers-5-times-a-day/

https://ahmadiyyafactcheckblog.com/2019/05/01/shams-ul-hidaya-by-pir-mehr-ali-shah/

https://ahmadiyyafactcheckblog.com/2018/09/27/what-is-saif-e-chishtiyai-the-chishtia-sword-by-pir-mehr-ali-shah-1902/

https://ahmadiyyafactcheckblog.com/2018/09/18/hazrat-pir-meher-ali-shahs-fight-against-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2018/05/01/ahmadiyya-leadership-began-twisting-the-quranic-verse-in-24-in-1915/

https://ahmadiyyafactcheckblog.com/2019/02/24/mgas-failure-to-speak-at-the-aligarh-college-in-april-may-of-1889/

https://ahmadiyyafactcheckblog.com/2017/01/02/mufti-muhammad-sadiq-was-a-student-of-noorudin-pre-1891/

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

Maulvi Sher Ali told the world that Mirza Ghulam Ahmad would send his Arabic writings to Noorudin and Ahsan Amrohi for editing

Intro
MGA hired many people to help him.  Noorudin was the most famous, as was Maulvi Syed Muhammad Ahsan Amrohi.

Summary, Seertul Mahdi Quotation number 104 Book By By Mirza basheer M.A .
Molvi sher Ali sahb says that Mirza Qadyani calls his arabic writings sort of revelation but Mirza use to get his Arabic revelation checked and corrected from First khalifa ( Hakeem Nooruddin) and Molvi Mohammad Ahsan and get them rectified. After Rectification they use to return it back.

Seertul Mahdi Quotation number 104 Book By By Mirza basheer M.A .

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Additional Links and related Essay’s
https://ahmadiyyafactcheckblog.com/?s=Noorudin

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

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

https://ahmadiyyafactcheckblog.com/2017/02/06/hani-tahir-exposes-ahmadiyya-lies-again-the-arabic-of-mga/

https://ahmadiyyafactcheckblog.com/?s=ghost+writers

https://ahmadiyyafactcheckblog.com/?s=right+arm

https://ahmadiyyafactcheckblog.com/2016/09/06/lecture-ludhiana-was-not-a-lecture-it-was-a-riot/

https://ahmadiyyafactcheckblog.com/2016/10/12/the-story-of-how-mga-hurt-his-right-arm-and-was-disabled-since-his-youth/

https://ahmadiyyafactcheckblog.com/2017/07/16/mirza-ghulam-ahmad-needed-toilet-attendants-his-entire-life/

https://ahmadiyyafactcheckblog.com/2018/12/15/who-is-mirza-ghulam-murtaza-1791-1876/

https://ahmadiyyafactcheckblog.com/2017/01/13/mirza-sultan-ahmad-mgas-eldest-son/

https://ahmadiyyafactcheckblog.com/2016/09/06/mga-used-scribes/

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/?s=ghost+writers

https://ahmadiyyafactcheckblog.com/2018/05/04/ahmadiyya-mullahs-have-been-caught-editing-the-writings-of-mga-yet-again/

https://ahmadiyyafactcheckblog.com/2018/10/04/maulvi-sher-ali-told-the-world-that-mirza-ghulam-ahmad-would-send-his-arabic-writings-to-noorudin-and-ahsan-amrohi-for-editing/

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

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

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

https://ahmadiyyafactcheckblog.com/2017/02/06/hani-tahir-exposes-ahmadiyya-lies-again-the-arabic-of-mga/

https://ahmadiyyafactcheckblog.com/2016/09/06/was-noorudin-the-ghost-writer-of-mga/

https://ahmadiyyafactcheckblog.com/2016/09/30/mgas-ghost-writers-argue-on-the-prophethood-of-mga-in-1900/

https://ahmadiyyafactcheckblog.com/2018/09/18/mirza-ghulam-ahmad-and-muqamat-al-hariri/

https://ahmadiyyafactcheckblog.com/2017/01/02/mufti-muhammad-sadiq-was-a-student-of-noorudin-pre-1891/

https://ahmadiyyafactcheckblog.com/2017/07/13/life-sketch-of-maulvi-syed-muhammad-ahsan-amrohi-2/

http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

https://ahmadiyyafactcheckblog.com/2018/10/04/maulvi-sher-ali-told-the-world-that-mirza-ghulam-ahmad-would-send-his-arabic-writings-to-noorudin-and-ahsan-amrohi-for-editing/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://ahmadiyyafactcheckblog.com/2017/07/16/ahmadiyya-leadership-published-books-by-maulana-sayyid-muhammad-ahsan-of-amroha-on-30th-may-1907-see-al-badr/

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2017/06/27/muhammad-ali-lived-exclusively-within-mirza-ghulam-ahmads-house-for-almost-10-years-1899-1909/

https://ahmadiyyafactcheckblog.com/2017/06/16/dr-mir-muhammad-ismail-mgas-brother-in-law-lies-about-mga-leading-salaat/

https://ahmadiyyafactcheckblog.com/2017/05/20/an-ahmadi-claimed-prophethood-in-late-1901-or-early-1902-and-was-boycotted-by-ahmadis-chiragh-din-of-jammu-jamooni/

Tags

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

 

Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house

Intro
Maulvi Muhammad Ahsan Amrohi was initially working as a Mullah in the state of Bhopal, he worked exclusively for Nawab Siddiq Hasan Khan, who was the husband of the Queen of Bhopal, it seems that MGA sent him his Braheen-e-Ahmadiyya, I am not sure which volume, however, Nawab Siddiq Hasan Khan tore up the book and sent it back to MGA in that condition.

The references
“””This misfortune encountered by Navvab Siddiq Hasan Khan was the result of a prophecy of mine which is mentioned in Barahin-e-Ahmadiyyah. He had torn up my book Barahin-e-
Ahmadiyyah and sent it back to me in that condition. I had then prayed that his honour might be torn up and that is what came to pass. [Tatimma Haqiqatul-Wahi, p. 37 footnote, Ruhani Khaza’in, vol. 22, p. 470 footnote].””” (also see Tadhikah, 2009 edition, online edition, pages 186-187).

“””Navvab Siddiq Hasan Khan… threatened non-Muslims with the sword of the Mahdi and was at last seized. His title of Navvab was revoked and he wrote very humbly to me requesting me to pray for him. Considering his situation pitiable, I supplicated for him and God the Almighty
addressed me and said:

[Urdu] His honour has been saved from being shattered.

…Finally, after some time he received orders of the Government to the effect that Siddiq Hasan Khan’s title of Navvab should be restored. [Tatimma Haqiqatul-Wahi, p. 37, Ruhani Khaza’in, vol. 22, p. 470] (also see Tadhikah, 2009 edition, online edition, pages 186-187).

Some brief commentary on this statement of MGA from 1907
MGA was fond of claiming to made prophecies many years before and then claiming then afterwards…there are many instances of this type of behavior.  Nawab Siddiq Hasan Khan seems to have fell out of favor with the British govt. in the mid-1880’s.  However, MGA was silent….MGA must sent him the Braheen before that..most likely 1879, nonetheless, MGA never published this prophecy til roughly 20 years later.

Maulvi Muhammad Ahsan Amrohi knew of MGA thru the correspondance with Navvab Siddiq Hasan Khan
This is the context from wherein Maulvi Muhammad Ahsan Amrohi knew MGA or had heard of MGA.  Maulvi Muhammad Ahsan Amrohi was a follower of the Ahle-Hadith sect, he also knew Maulvi Nazir Hussain, who had read out MGA’s nikkah in 1884 in Delhi, he was the founder of the Ahle-Hadith sect.

The rulers of the state of Bhopal contributed heavily to the financing of the Braheen-e-Ahmadiyya in 1878
In Braheen e Ahmadiyya vol. 1 (1879), MGA published a list of contributors, these are those people who sent MGA money for 50 volumes of material, and 300 arguments on Islam (see page 3, BA-vol-1, online edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Parts1-2.pdf).

The list
1. Nawwab Shah Jahan Begam, GCSI, CI, Ruler of Bhopal
2. Nawwab Alauddin Ahmad Khan Bahadur, Ruler of
Loharu
3. Maulavi Muhammad Charagh Ali Khan, Assistant
Deputy to the Prime Minister of the State of Hyderabad
Deccan
4. Ghulam Qadir Khan, Minister of the State of Nalagarh,
Punjab
5. Nawwab Mukarramud-Dawlah Bahadur, Hyderabad
6. Nawwab Nazirud-Dawlah Bahadur, Bhopal
7. Nawwab Sultanud-Dawlah Bahadur, Bhopal
8. Nawwab Ali Muhammad Khan Bahadur, Ludhiana,
Punjab
9. Nawwab Ghulam Mahbub Subhani Khan Bahadur, Ra’ise-
A‘zam, Lahore
10. Sardar Ghulam Muhammad Khan, Ra’is, Wah
11. Mirza Saeed-ud-Din Ahmad Khan Bahadur, Extra
Assistant Commissioner, Ferozepur

(See BA-vol.1, page 3)

Nawab Siddiq Hasan Khan died in 1890 and Maulvi Muhammad Ahsan Amrohi lost his job
As soon as Maulvi Muhammad Ahsan Amrohi’s employer died…he was thus out of a job, he immediately wrote an essay in support of MGA and moved to Qadian later in mid 1891.

15 years after Maulvi Muhammad Ahsan Amrohi moved to Qadian for employment, MGA fabricates a prediction that he claims to have had in 1891
Once it so happened that I was reading the poem of N‘imatullah Wali in which he has prophesied about my advent, has even mentioned my name, and has foretold that
the Promised Messiah would appear at the end of the thirteenth century of the Hijrah. Moreover, he has written a couplet concerning me [in Persian]: It means that the one who is
destined to come will be both the Mahdi and ‘Isa; both names will apply to him and he will make both these claims. While I was reciting this verse, I received the revelation:

This meant: [Persian] I see Maulavi Sayyed Muhammad Ahsan of Amroha has given up his
post in Bhopal State so as to pass his time near the Promised Messiah appointed by God and to strive in support of his claim.

This revelation is also mentioned in the paper “”Qadian”” dated
September 1, 1902, but the first line has instead of . Unless the narrator made a mistake, it seems that this revelation has two renderings. Allah knows best. [Mirza Bashir Ahmad]

This was a prophecy that was very clearly fulfilled afterwards. [Haqiqatul-Wahi, p. 333, Ruhani Khaza’in, vol. 22, p. 346] (see also Tadkirah, 2009 edition, online edition, page 227).

Amrohi was at the first Jalsa Salana in 1891, he was seated on the stage, right next to MGA
See page 417—http://www.muslim.org/bookspdf/tgr1/tgr1.pdf

Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house (1892)
Just like all the people in the inner circle of MGA, he lived exclusively with MGA and led prayers in the Masjid Mubarak, Maulvi Abdul Kareem and Noorudin also led the prayers in this tiny mosque which was the personal office of MGA(see page 430).  MGA barely went into his own house and never taught his children anything about Islam.  It is unclear whether or not Maulvi Muhammad Ahsan Amrohi;s children or wife also lived with him in Qadian, however, it seems unlikely.

In 1892, Maulvi Muhammad Ahsan Amrohi became a paid Mullah of MGA and took the lead in several debates
Ahmadiyya sources tell us Amrohi was the first paid mullah of Ahmadiyya, starting in late 1892, he then began touring the countryside and helping MGA with debates.

Maulvi Muhammad Ahsan Amrohi and his 2 sons were listed in MGA’s list of 313 in 1896
His two sons were Muhammad Ismael Ghulam Kibria and Ahmad Hasan.

In 1900, he disagrees with the new prophethood of MGA
https://ahmadiyyafactcheckblog.wordpress.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

In 1908, Nooruddin nominates Amrohi as a possible choice for Khalifa
As we all know, Amrohi was highly praised in Ahmadiyya, this is another example, further, by 1909, almost all of MGA’s closest team of writers were forced to move out of MGA’ house, it is unclear if Amrohi also had to move out.

When Nooruddin died (1914), Amrohi was the first to nominate Mirza Basheer-uddin Mahmud Ahmad for the Khilafat
However, just 2 years (1916) later he seems to have been bought out by the Lahori-Ahmadis, he switched sides even after reviewing Mirza Basheer-uddin’s books of 1915, which forcefully promoted the prophethood of MGA.  Mirza Basheer-uddin Mahmud Ahmad covered this topic extensively here (see page 195) and many others…

He died in 1919
His books remain in Urdu and unexplored, https://www.google.com/search?q=amrohi&sitesearch=aaiil.org

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2017/07/13/life-sketch-of-maulvi-syed-muhammad-ahsan-amrohi-2/

http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

https://ahmadiyyafactcheckblog.com/2018/10/04/maulvi-sher-ali-told-the-world-that-mirza-ghulam-ahmad-would-send-his-arabic-writings-to-noorudin-and-ahsan-amrohi-for-editing/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://ahmadiyyafactcheckblog.com/2017/07/16/ahmadiyya-leadership-published-books-by-maulana-sayyid-muhammad-ahsan-of-amroha-on-30th-may-1907-see-al-badr/

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2017/06/27/muhammad-ali-lived-exclusively-within-mirza-ghulam-ahmads-house-for-almost-10-years-1899-1909/

https://ahmadiyyafactcheckblog.com/2017/06/16/dr-mir-muhammad-ismail-mgas-brother-in-law-lies-about-mga-leading-salaat/

https://ahmadiyyafactcheckblog.com/2017/05/20/an-ahmadi-claimed-prophethood-in-late-1901-or-early-1902-and-was-boycotted-by-ahmadis-chiragh-din-of-jammu-jamooni/

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

 

 

 

Life sketch of Maulvi Syed Muhammad Ahsan Amrohi

Taken from: http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

(Part I of a two-part article.)

[English translation by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California of Yaad-eRuftagaan

(Biographies of Prominent Members of the Lahore Ahmadiyya Movement), Volume 1.]

Maulana Syed Muhammad Ahsan Amrohi was one of the stalwarts and leading ‘Ulama of the Ahmadiyya Movement. He was one of the favoured persons who stood in the closest circle of the supporters and followers of the Promised Messiah. During his stay in Qadian, which used to be for quite long periods, he used to be the khateeb and imam of Masjid-i-Mubarak, where the Promised Messiah used to offer his Friday prayers behind him. His khutbahs were like an ocean of Qur’anic subtleties which quenched the spiritual thirst of hundreds of those who offered their Friday prayers in that masjid. His khutbahs were published in the Ahmadiyya Movement’s newspapers and are available in the Jama‘at’s library for all those who would like to benefit from the spiritual and intellectual power of his sermons.

Before joining the Ahmadiyya Movement, Maulana Amrohi was an elect member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India. Nawab Siddique Hassan Khan had a deep  – 5 – interest in religious knowledge and had gathered around him a majlis from amongst the eminent ‘Ulama of the time from the Indian Sub-continent by employing them on high salaries. These ‘Ulama used to provide him with research material from which he wrote and published some outstanding books on Hadith and the teachings of the Qur’an. Maulana Amrohi was one of these research scholars and was held in high esteem for his learning. The Qur’anic verse, “Allah grants knowledge to whom He likes from amongst His slaves,” applies perfectly in the case of Maulana Mohammad Ahsan Amrohi. Those who had the good fortune of seeing him or keeping company with him attest that he was one of the ‘Ulama-iRabbani
whose hearts were full of the light of iman. Whatever deductions he made from the Qur’an and
the Hadith was so outstanding that no opponent could ever dispute his arguments. He had not only a deep insight into the teachings of the Qur’an and Hadith but was also an accomplished scholar in Sarf, Nahve, Fasalat, Balaghat, Mantiq and Philosophy.

Sign of the truth of the Promised Messiah
When in 1891 Hadhrat Mirza Ghulam Ahmad claimed to be the Promised Messiah, prophesies about whose advent were to be found in the Hadith, the ‘Ulama of India became his sworn enemies and issued a fatwa of kufr against him. The Promised Messiah received an ilham in the form of Persian verse, which reads:

“””Az Pae aan Muhammad AhsanRa- Tariq-i-Roozgar mei Benaam””

“”(For that purpose I see Muhammad Ahsan giving up his worldly subsistence or worldly desires)””

This ilham of the Promised Messiah proved true when, soon after, Maulana Syed Muhammad Ahsan Amrohi quit his high-paying job with Nawab Siddique Hassan Khan and joined the Ahmadiyya Movement and settled down at Qadian. This further shows that Maulana Ahsan Amrohi was held in great honour in Nawab Siddique Hassan’s Majlis-e-‘Ulama but that was also held in great honour in the sight of Allah that He chose him for this service of the Promised Messiah and filled his heart with the light which enabled him to recognize the Truth of the claims of the Promised Messiah. At a time when joining the Ahmadiyya Movement meant not only being subjected to the worst type of ostracization but also facing all types of hardships, giving up one’s means of income and subsistence, especially when there were no other apparent means in sight of earning a livelihood, was not a mean sacrifice. But without any
care for all these considerations Maulana Syed M. Ahsan Amrohi gave up quite a richly remunerated position and, acting on the Divine Command of “Kunu Ma as Sadiqeen” [Be with the truthful (or righteous ones)] he became the supporter and follower of the one who was raised by Allah as the Promised Messiah and Mujaddad of the 14th Century. He chose to exemplify preferring deen over one’s worldly gains and, giving up a life full of comforts and luxury, he preferred to become a dervish and pass his life in the state of derveshi.

In recognition of the eminence in learning, righteousness and spiritual qualities of Maulana Muhammad Ahsan Amrohi, the Promised Messiah declared him to be one of those angels about whom it is prophesied in the Hadith that the Messiah will appear resting his hands on the shoulders of two angels. The proof of this being that Maulana became a great support for the mission of the Promised Messiah in that he wrote such incontrovertible answers to the objections raised by the opponents of the Promised Messiah that they were silenced.

The Promised Messiah used to ask Maulana M Ahsan to write answers to these objections and his answers served to silence them. He ceaselessly wielded his pen in defense of the Promised Messiah by writing books and publishing replies in the newspapers and magazines of the Movement, thus passing his whole life in this sacred jihad. He wrote about 30 books which contain so much knowledge on the truth of Ahmadiyyat that seekers after truth can benefit from these in any era. Thus Maulana M Ahsan Amrohi shall ever remain a sign of the truthfulness of the Promised Messiah and his mission.

In Al-Wassiyat (The Will) the Promised Messiah has laid down that at least two persons who are scholars of the Deen (i.e. having deep insight in the teachings of the Qur’an and Sunnah and Hadith) should always be included in the Majlis-e-Motamadeen, the body which was authorized to manage and administer the affairs of the Ahmadiyya Anjuman which was declared by him to be his successor. The other condition for being a member of the Majlis-i-Motamadeen laid down by him was that only righteous persons who in right earnest prefer Deen above their worldly concerns should be chosen as members of the Motamadeen and it was further laid down that if were discovered that any member had any mixing of his worldly concerns in his objectives then such member shall be forthwith removed from the membership of the Motmadeen. To fulfil the condition of inclusion of two eminent righteous scholars in the
Motamadeen the Promised Messiah nominated Maulana Syed M Ahsan Amrohi along with Maulana Nurud-Din, who was also made the President of the Anjuman.

Held in great honour by Maulvi Nur-ud-Din
In his speech which he delivered at the passing away of the Promised Messiah, Maulana Nurrudin thus spoke about Maulana M Ahsan Amrohi: “Similarly amongst those who are rendering service to Deen Allah, Syed Muhammad Ahsan Sahib is man of great learning. He is a Syed too. He has rendered such great service to the cause of Deen Allah which renders a person like me feel small. In spite of his old age he has written a lot in support of the Promised Messiah. This is such a great service which only he was capable of doing.”

[In Part 2 we will cover “A few examples from his writings.”]

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2017/07/13/life-sketch-of-maulvi-syed-muhammad-ahsan-amrohi-2/

http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

https://ahmadiyyafactcheckblog.com/2018/10/04/maulvi-sher-ali-told-the-world-that-mirza-ghulam-ahmad-would-send-his-arabic-writings-to-noorudin-and-ahsan-amrohi-for-editing/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://ahmadiyyafactcheckblog.com/2017/07/16/ahmadiyya-leadership-published-books-by-maulana-sayyid-muhammad-ahsan-of-amroha-on-30th-may-1907-see-al-badr/

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2017/06/27/muhammad-ali-lived-exclusively-within-mirza-ghulam-ahmads-house-for-almost-10-years-1899-1909/

https://ahmadiyyafactcheckblog.com/2017/06/16/dr-mir-muhammad-ismail-mgas-brother-in-law-lies-about-mga-leading-salaat/

https://ahmadiyyafactcheckblog.com/2017/05/20/an-ahmadi-claimed-prophethood-in-late-1901-or-early-1902-and-was-boycotted-by-ahmadis-chiragh-din-of-jammu-jamooni/

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

Life sketch of Maulvi Syed Muhammad Ahsan Amrohi

Intro
This entire entry is taken from the Lahori-Ahmadi newspaper, “The Hope Bulletin”, see the editions of Dec-2007 and Jan-2008.  This is obviously a cover-up-job.  The originals are in Urdu and Ahmadis are fond of mis-translating, editing or leaving out major details.

[English translation by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California of Yaad-eRuftagaan (Biographies of Prominent Members of the Lahore Ahmadiyya Movement), Volume 1.]

Maulana Syed Muhammad Ahsan Amrohi was one of the stalwarts and leading ‘Ulama of the Ahmadiyya Movement. He was one of the favoured persons who stood in the closest circle of the supporters and followers of the Promised Messiah. During his stay in Qadian, which used to be for quite long periods, he used to be the khateeb and imam of Masjid-i-Mubarak, where the Promised Messiah used to offer his Friday prayers behind him. His khutbahs were like an ocean of Qur’anic subtleties which quenched the spiritual thirst of hundreds of those who offered their Friday prayers in that masjid. His khutbahs were published in the Ahmadiyya Movement’s newspapers and are available in the Jama‘at’s library for all those who would like to benefit from the spiritual and intellectual power of his sermons. Before joining the Ahmadiyya Movement, Maulana Amrohi was an elect member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India. Nawab Siddique Hassan Khan had a deep interest in religious knowledge and had gathered around him a majlis from amongst the eminent ‘Ulama of the time from the Indian Sub-continent by employing them on high salaries. These ‘Ulama used to provide him with research material from which he wrote and published some outstanding books on Hadith and the teachings of the Qur’an. Maulana Amrohi was one of these research scholars and was held in high esteem for his learning. The Qur’anic verse, “Allah grants knowledge to whom He likes from amongst His slaves,” applies perfectly in the case of Maulana Mohammad Ahsan Amrohi. Those who had the good fortune of seeing him or keeping company with him attest that he was one of the ‘Ulama-iRabbani whose hearts were full of the light of iman. Whatever deductions he made from the Qur’an and the Hadith was so outstanding that no opponent could ever dispute his arguments. He had not only a deep insight into the teachings of the Qur’an and Hadith but was also an accomplished scholar in Sarf, Nahve, Fasalat, Balaghat, Mantiq and Philosophy.

Sign of the truth of the Promised Messiah

When in 1891 Hadhrat Mirza Ghulam Ahmad claimed to be the Promised Messiah, prophesies about whose advent were to be found in the Hadith, the ‘Ulama of India became his sworn enemies and issued a fatwa of kufr against him. The Promised Messiah received an ilham in the form of Persian verse, which reads: Az Pae aan Muhammad AhsanRa- Tariq-i-Roozgar mei Benaam (For that purpose I see Muhammad Ahsan giving up his worldly subsistence or worldly desires) This ilham of the Promised Messiah proved true when, soon after, Maulana Syed Muhammad Ahsan Amrohi quit his high-paying job with Nawab Siddique Hassan Khan and joined the Ahmadiyya Movement and settled down at Qadian. This further shows that Maulana Ahsan Amrohi was held in great honour in Nawab Siddique Hassan’s Majlis-e-‘Ulama but that was also held in great honour in the sight of Allah that He chose him for this service of the Promised Messiah and filled his heart with the light which enabled him to recognize the Truth of the claims of the Promised Messiah. At a time when joining the Ahmadiyya Movement meant not only being subjected to the worst type of ostracization but also facing all types of hardships, giving up one’s means of income and subsistence, especially when there were no other apparent means in sight of earning a livelihood, was not a mean sacrifice. But without any care for all these considerations Maulana Syed M. Ahsan Amrohi gave up quite a richly remunerated position and, acting on the Divine Command of “Kunu Ma as Sadiqeen” [Be with the truthful (or righteous ones)] he became the supporter and follower of the one who was raised by Allah as the Promised Messiah and Mujaddad of the 14th Century. He chose to exemplify preferring deen over one’s worldly gains and, giving up a life full of comforts and luxury, he preferred to become a dervish and pass his life in the state of derveshi. In recognition of the eminence in learning, righteousness and spiritual qualities of Maulana Muhammad Ahsan Amrohi, the Promised Messiah declared him to be one of those angels about whom it is prophesied in the Hadith that the Messiah will appear resting his hands on the shoulders of two angels. The proof of this being that Maulana became a great support for the mission of the Promised Messiah in that he wrote such incontrovertible answers to the objections raised by the opponents of the Promised Messiah that they were silenced. The Promised Messiah used to ask Maulana M Ahsan to write answers to these objections and his answers served to silence them. He ceaselessly wielded his pen in defense of the Promised Messiah by writing books and publishing replies in the newspapers and magazines of the Movement, thus passing his whole life in this sacred jihad. He wrote about 30 books which contain so much knowledge on the truth of Ahmadiyyat that seekers after truth can benefit from these in any era. Thus Maulana M Ahsan Amrohi shall ever remain a sign of the truthfulness of the Promised Messiah and his mission. In Al-Wassiyat (The Will) the Promised Messiah has laid down that at least two persons who are scholars of the Deen (i.e. having deep insight in the teachings of the Qur’an and Sunnah and Hadith) should always be included in the Majlis-e-Motamadeen, the body which was authorized to manage and administer the affairs of the Ahmadiyya Anjuman which was declared by him to be his successor. The other condition for being a member of the Majlis-i-Motamadeen laid down by him was that only righteous persons who in right earnest prefer Deen above their worldly concerns should be chosen as members of the Motamadeen and it was further laid down that if were discovered that any member had any mixing of his worldly concerns in his objectives then such member shall be forthwith removed from the membership of the Motmadeen. To fulfil the condition of inclusion of two eminent righteous scholars in the Motamadeen the Promised Messiah nominated Maulana Syed M Ahsan Amrohi along with Maulana Nurud-Din, who was also made the President of the Anjuman.

 

Held in great honour by Maulvi Nur-ud-Din

In his speech which he delivered at the passing away of the Promised Messiah, Maulana Nurrudin thus spoke about Maulana M Ahsan Amrohi:

“Similarly amongst those who are rendering service to Deen Allah, Syed Muhammad Ahsan Sahib is man of great learning. He is a Syed too. He has rendered such great service to the cause of Deen Allah which renders a person like me feel small. In spite of his old age he has written a lot in support of the Promised Messiah. This is such a great service which only he was capable of doing.”

A few examples from his writings

As already stated, the Promised Messiah used to ask Maulana M Ahsan Amrohi to write answers to the questions which were asked or sent in writing to the Promised Messiah. Further, very often, answering the objections of opponents was also handed over to him. A few of such answers, as an example of his learning, may be of interest to readers: 1. When, on the publication of Ek Ghalati Ka Izala (A Correction of an Error) was published in 1901, some opponents alleged that Hadhrat Sahib had laid a claim to prophethood. The Promised Messiah asked Maulana M. Ahsan Amrohi to write a reply thereto. [This reply was published in Al-Hakm in 1901 and Sheikh Yaqoob Ali, its editor, had written about it that it was written with the support of ruh-alqudus.] This reply was approved by the Promised Messiah. In it, by giving seventeen quotations from Aik Ghalti ka Azala wherein there is a denial of any claim to prophethood, Maulana goes on to explain that in that ishtahar word Nabi (Prophet) and Rasul (Messenger) had been used in the same sense in which they were used in prior books, that is, simply in their dictionary or partial meanings, and no new claim had been made (in Ek Ghalati Ka Izala). (The English translation of this reply is available in The Ahmadiyya Case.) This reply, as a matter of fact, is the final word on the differences of the Ahmadiyya sections on the matter of the Nabuwat or Mujaddiyat. 2. In 1902, someone asked the Promised Messiah whether the use of the word muhaddath only about Promised Messiah is not proper or permissible. In Al-Hakm of 24 May 1902, Maulana replied in these words: “Mujaddad, Muhaddath, and Nabi, all these words (pertaining to the Promised Messiah) are synonymous, therefore elucidation in any of the two ways is correct and both these elucidations are found in the Book and the Sunnah-e-Sahiha.

This clearly means that the Promised Messiah, according to the terminology of the Shari‘ah, is a Muhaddath and only in the dictionary meaning can he be called a Nabi.

3. In one of his articles which appeared in Al-Hakm of 21 October and 10 November 1903, Maulana wrote:

“In the hadith, ‘Lam yabqa min an nabuwat-e-illal mubashsharat’ (Nothing is left of prophethood except mubashsharat [good tidings]). Exception is continual or uninterrupted and al in al-mubashsharat is beneficial for distinction. Thus, in brief, the meanings of the hadith are that nabuwat has two parts: one pertains to commandments, whether those about fariaz o wajbat (duties and obligations), or about halal and haram (permitted and unpermitted), and the other part, which are mubashsharat (good tidings), under which all mubashsharat (good tidings), whether those pertaining to anzarak (warnings) or bashsharat (good news) are included. From these two parts, the part or type which relates to mubashsharat continues till the Day of Judgement. Evidently, when out of the two parts of nabuwat (prophethood) one part is continuous, therefore nabuwat-e-juzvi (partial prophethood) continues. Yes, nabuwat-e-kulli (complete prophethood) has been terminated.”

After the passing away of Maulana Nur-ud-Din, Maulana Muhammad Ahsan Amrohi took bai’at at the hand of Mirza Bashiruddin Ahmad. He was one of those persons who proposed Mirza Bashiruddin’s name for Khilafat. He did not know that Mirza Bashiruddin Mahmud considered the Promised Messiah a full-fledged nabi and considered those who had not accepted full-fledged nabuwat of the Promised Messiah as kafir and outside the pale of Islam. When Maulana M. Ahsan’s book Mubahsa-e-Rampur was published, Qazi Akmal wrote a letter to him saying that Maulana, in his book, had supported the views of Maulana Muhammad Ali. It came as a big surprise to him as what he had written in the book was a presentation of the beliefs of the Promised Messiah. This awakened him and he conducted research on the beliefs of Mirza Mahmud Ahmad and found that they were against the beliefs and teachings of the Promised Messiah. He started correspondence with Mirza Bashiruudin Mahmud Ahmad advising him to bring his beliefs in line with those of the Promised Messiah. In view of Maulana’s views, Mirza Bashiruddin Mahmud Ahmad sent a deputation of ‘ulamas to Maulana Amrohi. Maulana Abdul Rahman Misri was one of the members of this deputation. He wrote that one day in a one-on-one discussion with Maulana Amrohi, he asked him when he paid attention to the beliefs of the Lahore Jama‘at. Maulana in reply mentioned the letter of Qazi Akmal which diverted his attention to research the beliefs of both sections, and that when he found out that Mirza Bashiruddin Mahmud Ahmad was not willingly prepared to make amends in his beliefs which ran contrary to the Promised Messiah’s then he published a declaration of the renunciation of the bai’at which he had taken at the hands of Mirza Bashiruddin Mahmud Ahmad, and thus he joined the fold of the Ahmadiyya Anjuman Ishaat-e-Islam, Lahore. Thereafter he also announced the dismissal of Mirza Bashiruddin Mahmud Ahmad from the Khilafat. Afterwards, Maulana M. Ahsan Amrohi wrote two books, Khatam-an-Nabiyin and Ismohoo Ahmad, in which he explained that the beliefs of the Promised Messiah were not contradictory to the belief of Khatam-an-Nabiyeen in any way and the prophesy of Ismohoo Ahmad in the Qur’an pertains to the Holy Prophet Muhammad, peace be upon him. Maulana Syed Muhammad Ahsan Amrohi passed away in Amroha when he was in his late eighties. Some of his descendants presently reside in Karachi, Pakistan.

 

 

Maulvi Abdul Karim claims Prophethood per MGA, Maulvi Amrohi disagrees

Intro

I wanted to post some references from Mahmud Ahmad’s 1915 book , “Reality of Prophethood” aka “Haqiqatun Nubuwwat”.  In this reference, Mahmud Ahmad gives the very first announcement of MGA’s prophethood in 1900.  He also explains how only Maulvi Abdul Karim knew about it and how Maulvi Amrohi was in the dark.

The reference

“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. Afterthe Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by thesermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited theQur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”

(This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923)

(See also Haqiqat al- Nubuwat, p 124.[published in 1915])

Conclusion

MGA had multiple ghost writers and scribes.  They didnt all agree on MGA’s claims and it is obvious that they disagreed with each other on the prophethood of MGA.  In fact, after “Correction of an Error” was published in 1901, Maulvi Amrohi wrote a detailed response to an inquiry that MGA may have claimed prophethood….The Maulvi refuted it.  He wrote that MGA had only denied independent prophethood, nothing else.  However, after the split of 1914, Amrohi had initially sided with Mahmud Ahmad and the people at Qadian, in fact, he was the Maulvi who had nominated Mahmud Ahmad for Khalifa, however, after Mahmud Ahmad wrote “Qaul al Fasl” and “Haqiqatun Nubuwwat” (1915)...a few months later, Amrohi had a change of heart and claimed that even though his sons had read these books out to him, he hadnt understood them, he then proceeded to do a 180 degree switch and became a Lahori-Ahmadi, and that was how he was buried.,  

Further, in Aug of 1908, Maulvi Sanaullah accused MGA of only being a prophet for 6 1/2 years.

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2018/03/06/the-life-and-death-of-maulvi-abdul-karim-sialkoti/

https://ahmadiyyafactcheckblog.com/2018/03/06/per-mga-noorudin-was-worth-1000-maulvi-abdul-karim-sialkotis/

https://ahmadiyyafactcheckblog.com/2017/07/24/dr-abdul-hakim-khan-patialvi-mentions-the-death-of-maulvi-abdul-karim-in-his-correspondence-with-mga/

http://www.aaiil.org/text/articles/hope/2008/hope200802_abdulkarimsialkotipromisedmessiah.pdf

https://ahmadiyyafactcheckblog.com/2018/03/08/the-agonizing-death-of-maulvi-abdul-karim-sialkoti-1905/

https://ahmadiyyafactcheckblog.com/2017/06/12/lecture-sialkot-was-delivered-by-maulvi-abdul-kareem-not-mga-1904/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2016/12/24/mirza-ghulam-ahmad-knew-maulvi-abdul-karim-since-the-mid-1860s-in-sialkot/

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

https://ahmadiyyafactcheckblog.com/2017/07/17/ahmadiyya-leadership-lied-about-the-first-bait-ceremony-in-1889/

https://ahmadiyyafactcheckblog.com/2017/01/02/mufti-muhammad-sadiq-was-a-student-of-noorudin-pre-1891/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2018/03/24/the-wife-of-maulvi-abdul-karim-sialkoti-zainab-bibi/

https://ahmadiyyafactcheckblog.com/2017/07/17/how-i-became-an-ahmadi-by-dr-basharat-ahmad-the-famous-lahori-ahmadi-who-wrote-mujadid-e-azam/

https://ahmadiyyafactcheckblog.com/2017/11/25/some-brief-notes-on-the-philosophy-of-the-teachings-of-islam-aka-islami-usool-ki-falasifi-1896/

https://ahmadiyyafactcheckblog.com/2017/07/13/life-sketch-of-maulvi-syed-muhammad-ahsan-amrohi-2/

http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

https://ahmadiyyafactcheckblog.com/2018/10/04/maulvi-sher-ali-told-the-world-that-mirza-ghulam-ahmad-would-send-his-arabic-writings-to-noorudin-and-ahsan-amrohi-for-editing/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://ahmadiyyafactcheckblog.com/2017/07/16/ahmadiyya-leadership-published-books-by-maulana-sayyid-muhammad-ahsan-of-amroha-on-30th-may-1907-see-al-badr/

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2017/06/27/muhammad-ali-lived-exclusively-within-mirza-ghulam-ahmads-house-for-almost-10-years-1899-1909/

https://ahmadiyyafactcheckblog.com/2017/06/16/dr-mir-muhammad-ismail-mgas-brother-in-law-lies-about-mga-leading-salaat/

https://ahmadiyyafactcheckblog.com/2017/05/20/an-ahmadi-claimed-prophethood-in-late-1901-or-early-1902-and-was-boycotted-by-ahmadis-chiragh-din-of-jammu-jamooni/

https://www.alislam.org/r.php?q=Shadi%20Khan

http://www.aaiil.org/text/articles/reviewofreligions/raw/reviewreligionsenglish1905.pdf

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

What is Izharul Haq No. 1 and Izharul Haq No. 2

Intro
These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:

“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).

In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.

The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).

In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).

Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).

In ‘Izharul Haq’ No. 2, we read:
“Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”

And

“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?”
In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”

Izharul Haq No. 1
From “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007. This book was initially published in Urdu in 1922 as “Aenas Sadaqat”.

“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.

Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.

The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.

The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.

The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.

Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:

Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.

Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.

Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?

Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split” 
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

CONSPIRACIES DURING LAST DAYS OF NURUDDIN REIGN.
MUHAMMAD ALI LAHORI VERSUS MIRZA BASHIRUDDIN MAHMOUD AHMAD.
On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.

However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .

Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.

When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.

The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.

On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.

The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.

Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.

The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.

After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.

Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.

To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.

Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.

The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

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https://ahmadiyyafactcheckblog.com/2019/06/29/the-ahmadiyya-newspaper-al-fazl-quotes-and-data/

https://ahmadiyyafactcheckblog.com/2020/03/26/the-paigham-e-sulh-magazine-background-info-and-some-important-quotes/

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Why is Esa (as) described in hadith as having reddish and brown skin color?

Intro
In 1891, a few months after MGA had claimed to be the second coming of Esa (as), as “Taudih-e-Maram” in english as “Elucidation of Objectives” was published, we find this silly argument (see pages 14-15, online english edition of 2004). We don’t seem to find this argument ever again in any of MGA’s book or newspapers. MGA claims to have been studying hadith since a child, however, he had never seen this hadith and had never realized that it was about him (per his own opinion). Muhammad Ali told us in 1915 that this book, was published on January 22, 1891, even Qadiani sources acknowledge that it was written in 1890 (see Hidden Treasures), it was most likely written in the early part of 1890 by Noorudin and his team of writers. In reality, MGA and his team of writers formulated all of these arguments in the latter portion of 1889. They have lied about this continuously, and will continue to lie, since that is what they are taught by the Ahmadi mullah team. Interestingly, most of their arguments about Esa (as) being dead were directly stolen from Sir Syed’s Tafsir of the Quran. However, this hadith report and the silly argument that they made is unique to MGA and his team, no other islamic scholar or laymen ever made such a ridiculous argument. MGA quotes 2 hadith which are back-to-back in Sahih Bukhari, in one instance, while Muhammad (saw) was in heaven, Esa (as)’s skin color seemed to be reddish, which is possible in heaven (aging doesn’t happen in heaven either, in fact, the entire theory of space-time doesn’t apply in heaven), it is possible that in heaven everyone’s skin has a reddish hue, this is why Moses (who’s skin was light brown), appeared to be just brown, or dark brown (see Bukhari, V.4, Book 55, number 648), hair can also change from curly to straight, in fact a corresponding hadith in Sunan Abu Daud which also explains how when Esa (as) physically returns to Earth, his skin will still be reddish for a few days and then be brown by the time he converts all Christians and Jews to Islam and then enters the Kaaba. In the very next hadith in Bukhari, which describes how Esa (as) will look once he comes back to Earth and has been on Earth for a few years and has entered the Kaaba, he is described as with brown skin(see Bukhari, V.4, Book 55, number 649), thus proving that in heaven skin color and many other things can change, since the normal laws of physics don’t apply, Esa (as)’s skin color will revert to brown as he lives on Earth for a few months. One last thing, also in Sahih Bukhari, and MGA didn’t mention this, there is another hadith which seems to cast doubt on this narration and claim that Dajjal would have red skin, nevertheless, feel free to read that also in this context (See Sahih al Bukhari, Volume 4, Book 55, Hadith #650). Moreover, the universe is filled with Red Dwarf suns, these are the overwhelming majority of stars, on those nearby planets, everything will be seen in red. Thus, in review, Esa (as) was described as with reddish skin tone while in heaven and brownish skin tone after being on Earth for a few years, his hair will undergo a similar process. These are the normal effects of physics. Furthermore, there are 3-4 additional hadith which tell us that Esa (as) will look like an arab, Urwa bin Masud. Lastly, it should be noted that MGA denied the physicality of the Mira’j in this book and Izala Auham and relied on Ibn Hashim as his authentic source of information, which is academically dishonest.
_____________________________________________________________________________________________
The hadith from Bukhari which describes Esa (as) as having a reddish complexion
Volume 4, Book 55, Number 648:

“”””Narrated Ibn Umar:

The Prophet said, “I saw Moses, Jesus and Abraham (on the night of my Ascension to the heavens). Jesus was of red complexion, curly hair and a broad chest. Moses was of brown complexion, straight hair and tall stature as if he was from the people of Az-Zutt.””””
____________________________________________________________________________________________
The very next hadith in Bukhari 

Volume 4, Book 55, Number 649:

Narrated Abdullah:

The Prophet mentioned the Massiah Ad-Dajjal in front of the people saying, Allah is not one eyed while Messsiah, Ad-Dajjal is blind in the right eye and his eye looks like a bulging out grape. While sleeping near the Ka’ba last night, I saw in my dream a man of brown color the best one can see amongst brown color and his hair was long that it fell between his shoulders. His hair was lank and water was dribbling from his head and he was placing his hands on the shoulders of two men while circumambulating the Kaba. I asked, ‘Who is this?’ They replied, ‘This is Jesus, son of Mary.’ Behind him I saw a man who had very curly hair and was blind in the right eye, resembling Ibn Qatan (i.e. an infidel) in appearance. He was placing his hands on the shoulders of a person while performing Tawaf around the Ka’ba. I asked, ‘Who is this? ‘They replied, ‘The Masih, Ad-Dajjal.’ “
_____________________________________________________________________________________________

The hadith from Sunan Abu Daud Hadith #4324

Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: There is no prophet between me and him, that is, Jesus صلی ‌اللہ ‌علیہ ‌وسلم. He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.”””
_____________________________________________________________________________________________
See Sahih al Bukhari, Volume 4, Book 55, Hadith #650

Narrated Salim from his father:

No, By Allah, the Prophet did not tell that Jesus was of red complexion but said, “While I was asleep circumambulating the Ka’ba (in my dream), suddenly I saw a man of brown complexion and lank hair walking between two men, and water was dropping from his head. I asked, ‘Who is this?’ The people said, ‘He is the son of Mary.’ Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye which looked like a bulging out grape. I asked, ‘Who is this?’ They replied, ‘He is Ad-Dajjal.’ The one who resembled to him among the people, was Ibn Qatar.” (Az-Zuhri said, “He (i.e. Ibn Qatan) was a man from the tribe Khuza’a who died in the pre-lslamic period.”)

_____________________________________________________________________________________________
The quote from “Taudih-e-Maram” in english as “Elucidation of Objectives” (see pages 14-15, online english edition of 2004)
“””The Holy Prophetsa saw the first Messiah on the night of the Mi‘raj. According to a tradition mentioned in Sahih Bukhari, page 489, the Holy Prophetsa described him as of medium height, reddish complexion, curly hair, and a broad chest. But, in the same book, the Holy Prophetsa is reported to have described the second Messiah as being of light brown complexion the colour
of wheat, and having, not curly, but straight hair reachingdown to his ears.

Let us pause for a moment and consider. Surely the distinguishing marks of the two Messiahs, as stated by the Holy Prophetsa, adequately assure us that the first and second Messiah are two entirely different persons. As for addressing each of them as ‘the son of Mary’, this is a metaphor which is as subtle as it is fine: it has been employed on account of the temperamental and spiritual affinity between the two Messiahs. Is it not true that because of such resemblance in disposition and character, two different persons, known for their piety, may well be addressed by the same name, just as two bad characters, who equally share evil, may be called counterparts? Muslims often name their children after the names of Prophets such as Ahmad, Musa, ‘Isa, Sulaiman, Dawud, and so on. They do so as an augury, hoping that, as a good omen, the children thus named might acquire the spiritual qualities and character of these archetypal ideals to the extent of becoming their true copies.”””
_______________________________________________________________________________________________

Links and Related Essay’s
http://www.aaiil.org/text/acus/mga/261ref.shtml

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

https://ahmadiyyafactcheckblog.com/2017/01/02/mufti-muhammad-sadiq-was-a-student-of-noorudin-pre-1891/

https://hamariweb.com/islam/hadith/sunan-abu-dawood-4324/

https://www.space.com/23772-red-dwarf-stars.html

https://ahmadiyyafactcheckblog.com/2017/07/22/mirza-ghulam-ahmad-denied-the-physicality-of-the-miraaj-in-1890-in-izala-auham/

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

https://ahmadiyyafactcheckblog.com/2018/03/06/the-life-and-death-of-maulvi-abdul-karim-sialkoti/

https://ahmadiyyafactcheckblog.com/2018/03/06/per-mga-noorudin-was-worth-1000-maulvi-abdul-karim-sialkotis/

https://ahmadiyyafactcheckblog.com/2017/07/24/dr-abdul-hakim-khan-patialvi-mentions-the-death-of-maulvi-abdul-karim-in-his-correspondence-with-mga/

https://ahmadiyyafactcheckblog.com/2018/03/08/the-agonizing-death-of-maulvi-abdul-karim-sialkoti-1905/

https://ahmadiyyafactcheckblog.com/2017/06/12/lecture-sialkot-was-delivered-by-maulvi-abdul-kareem-not-mga-1904/

https://ahmadiyyafactcheckblog.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

https://ahmadiyyafactcheckblog.com/2016/12/24/mirza-ghulam-ahmad-knew-maulvi-abdul-karim-since-the-mid-1860s-in-sialkot/

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

https://ahmadiyyafactcheckblog.com/2017/07/17/ahmadiyya-leadership-lied-about-the-first-bait-ceremony-in-1889/

https://ahmadiyyafactcheckblog.com/2017/01/02/mufti-muhammad-sadiq-was-a-student-of-noorudin-pre-1891/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2018/03/24/the-wife-of-maulvi-abdul-karim-sialkoti-zainab-bibi/

https://ahmadiyyafactcheckblog.com/2017/07/17/how-i-became-an-ahmadi-by-dr-basharat-ahmad-the-famous-lahori-ahmadi-who-wrote-mujadid-e-azam/

https://ahmadiyyafactcheckblog.com/2017/11/25/some-brief-notes-on-the-philosophy-of-the-teachings-of-islam-aka-islami-usool-ki-falasifi-1896/

https://www.alislam.org/r.php?q=Shadi%20Khan

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #messiahhascome #BewareOfFalseMessiah #islamandpatriotism

Mirza Ghulam Ahmad, #Ahmadiyya, plague and #coronavirus #covid19

Intro
Chronologically, it all started with MGA’s announcement of 2-6-1898, which formed a portion of the book, Ayyam-us-Sulh, it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. MGA and his team then decided to hold a meeting of Ahmadi’s on May 2, 1898, in Qadian. About a thousand people attended the meeting (See Hidden Treasures). Shortly thereafter, MGA and his team wrote a book entitled, “A Revealed cure for Bubonic Plague” (1898). Full PDF—A revealed Cure for Bubonic Plague. In this book, MGA and his team prescribed 2 medicines against the plague, “Tiryaq-e-Ilahi” and “Marham-i-Esa”. Ayyamus-Sulah was published on Jan-1-1899, and it contains many things about the plague, its not in english, thus we don’t exactly what it contains, the same announcement of 2-6-1898 is also included. Hani Tahir (at the 18:45 mark) tells us that in Ayyam-us-Sulh, MGA wrote a revelation which said, “O Messiah of this world, our impression”, MGA then quotes Quran, 8:33 (8:34 in the Ahmadi quranic numbering system) and says that this revelations means the same as 8:33, i.e., that Allah would not punish people as long as MGA was among them. In Oct of 1899, Ahmadiyya medicines were banned, however, Ahmadiyya leadership seems to have filed an appeal, however, the appeal was rejected and the ban was held up in 1900 (see Walter, page 42). By 1902, Mirza Ghulam Ahmad (MGA) specifically claimed that biological pandemics had been unleashed on planet Earth as a result of the majority of humans rejecting his wild claims of prophethood/messengership, being the second coming of Jesus (as) and etc (see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God” {published in April of 1902} online english edition of 2015), when his opponents died of plague, MGA boasted about it in many books, he even quoted the Quran and wrote: “We do not punish a people until a Prophet has been sent to them.’-(Bani Isra’il, 17:16)(see page 10, “Tajalliyat-e-Ilahiyyah”,1922). In “”Defence Against the Plague & A Criterion for the Elect of God”, MGA claimed that this plague was a punishment from his God and it would not be lifted from Earth “until people remove from their minds the thoughts that surge therein; that is to say, until they accept the commissioned one and Messenger of God. Almighty God will guard Qadian against the scourge of plague so that people should recognise that this was so because the Messenger and Apostle of God lives in Qadian” (see page 11). MGA also claimed to have received a revelation to the effect that Qadian would not be touched with plague in 1902 and included it in this book. In typical backward-village standards, MGA boasted that he had predicted the spread of the plague as early as 1880-1884 in the Barahin-i-Ahmadiyya, however, no such reference exists(see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God”, online english edition of 2015). He even claimed that an indication of the plague was given in “The Green Announcement” of 1888, again another lie. MGA had a habit of making words mean whatever he needed them to mean, whether it was his older books, or the Quran/hadith. “Noah’s Ark” was published in October of 1902, MGA medicines were on the verge of a full ban and MGA began to urge his followers to give in and take the British colonists’ vacinnation, or innoculation, however, most indian’s feared that the British government had purposely started this plague as an attempt to control the population and thus never got vaccinated. MGA wrote that he had previously ordered his followers to not get vaccinated only because of messages from his God, but now he was urging all Ahmadi’s to get the vaccination. MGA also seems to have amended his prophecy of just 4-5 months previously, and amended it to include only those people who were living in the 4-walls of his house, which meant his workers and family, among the workers who lived with MGA were Muhammad Ali, Noorudin, Maulvi Abdul Karim, Muhammad Ahsan Amrohi and a few others. MGA refused to get vaccinated, and all the people in his house would also do the same, that was about 50-60 people. He continues to walk-back his prophecy on the total protection of Qadian, he says that #Ahmadis who don’t fully abide by their bait, may also die, he even went so far as to say that a few residents of Qadian might also die. He goes on to say that non-Ahmadi’s will die at a higher percentage than Ahmadi’s and people will run to join Ahmadiyya as a result of this plague and thus save themselves from death. In November of 1902, in MGA’s book, “Ijaz-e-Ahmadi”, MGA claimed that the Jews were punished via plague during the time of the first messiah, and likewise people would be punished a second time in the same manner for rejecting the 2nd messiah (See page 37, online english edition), he even wrote a poem in this book wherein he asserted that he prayed that the plague would destroy the entire country. In February of 1903, in MGA’s book, “Nasim-e-Da‘wat”  MGA continued “walking-back” his prophecy about the protection of Qadian, thus proving that the plahue had hit Qadian by the Fall of 1902. Interestingly, Ahmadiyya sources report from historical sources that there was a huge increase in Ahmadi’s at this moment, the population of Ahmadi’s jumped from just a few hundred to almost 300,000, however, this was a total lie, these numbers were totally falsified in an attempt to show the world that people were joining Ahmadiyya as a result of the plague. In April of 1904, the Talim ul Islam High School was forced to shut down as a result of plague. Later, in 1904, people in Qadian started dying, even in MGA’s own house Muhammad Ali (who was a teacher at the Talim ul Islam High school seemed to have been infected with the plague and barely survived. In the early part of 1905, an Ahmadi, the editor of the Al-Badr, Muhammad Afdhal died of plague, Mufti Muhammad Sadiq was immediately promoted to editor in response. By the summer of 1905, MGA backpeddled on his prophecy again, since the plague was raging in Qadian and claimed that his revelations meant that the entire village of Qadian would not be destroyed. Maulvi Abdul Karim also died in 1905, in October, he died abruptly and most likely of plague, however, Ahmadiyya sources have covered up this story. Farquhar reports that by roughly 1904, the British govt. banned MGA’s quack remedy and thus put an end to his medical career (“Modern Religous Movements in India” (1915). “Marham-i-Esa” seems to have survived however, and was marketed in the Al-Fazl until roughly 1947. After 1906, the plague seems to have totally left British India. However, the Spanish Flu hit in 1918 and the Khalifa was infected and almost died, he even wrote out his will and cancelled the Jalsa of 1918. Nevertheless, MGA mentioned the plague many times in 1906-1907 in Haqiqatal Wahy (the word plague appears 412 times) and in Barahin i Ahmadiyya Vol.5 (the word plague appears 42 times), in the BA5, he wrote a poem and said, “”You even sent the plague for my help, To fulfil those Signs which are the basis of truth.””. Another book, “Nuzul ul Masih” (published in 1909) also contains lots of references to the plague. The last book of MGA was published in 1922, “DIVINE MANIFESTATIONS” (Tajalliyat-e-Ilahiyyah), MGA and his team of writers claimed that the plague was supposed to come via God’s promise. Even in the English-ROR of April-1911, Ahmadi’s presented MGA’s prophecy of plague.
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1896
Plague appeared in the city of Bombay in 1896. The infection spread gradually and slowly at first, but during the first three months of 1897 not only was the town of Bombay severely affected, but district after district in the presidency was attacked, notably Poona, Karachi, Cutch Mandvi, Bhiwandi and Daman. The total for the presidency, including the city, in 1896 and 1897, was 49,103 deaths (see Dard).
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1898
2-6-1898
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-

Sulah (Printed at the Diya’ul-Islam Press, Qadian, and published on January 1st, 1899), p. 121, Ruhani Khaza’in, vol. 4, p. 361, via the 2009 online edition of Tadhkirah, pages 406-407

“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.””
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1898–May 2nd
5-2-1898

Per Dard MGA organized a meeting at Qadian. A report was drawn up by S. Rahmatullah of the
Bombay House, Lahore, to whom the Government addressed a letter as a token of their pleasure.

[Note: The book carries a number of supplements: Jalsah Ta‘un (Meeting About Plague); Four-page Memorial to Lieutenant Governor of the Punjab ; Six-page letter to Hussain Kamay – an
ambassador; 12-page tract about a person divinely ordained; 18-page letter to Lieutenant Governor about people making allegations against him; 8-page letter to scholars of India.](See Hidden Treasures).
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1902– “”Defence Against the Plague & A Criterion for the Elect of God”, online english edition of 2015)

Mirza Ghulam Ahmad (MGA) specifically claimed that biological epidemics had been unleashed on planet Earth as a result of the majority of humans rejecting his wild claims of prophethood/messnegership, being the second coming of Jesus (as) and etc (see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God” {published in April of 1902}, online english edition of 2015).  In this book, MGA claimed that this plague was a punishment from his God and it would not be lifted from Earth “until people remove from their minds the thoughts that surge therein; that is to say, until they accept the commissioned one and Messenger of God. Almighty God will guard Qadian against the scourge of plague so that people should recognise that this was so because the Messenger and Apostle of God lives in Qadian”. MGA also claimed to have received a revelation to the effect that Qadian would not be touched with plague in 1902 and included it in this book. In typical backward-village standards, MGA boasted that he had predicted the spread of the plague as early as 1880-1884 in the Barahin-i-Ahmadiyya, however, no such reference exists(see page 17 of “”Defence Against the Plague & A Criterion for the Elect of God”, online english edition of 2015). He even claimed that an indication of the plague was given in “The Green Announcement” of 1888, again another lie. MGA had a habit of making words mean whatever he needed them to mean, whether it was his older books, or the Quran/hadith.
_____________________________________________________________________________________________1902–October–Noah’s Ark is published

“Noah’s Ark” was published in October of 1902, MGA medicines were on the verge of a full ban and MGA began to urge his followers to give in and take the British colonists’ vacinnation, or innoculation, however, most indian’s feared that the British government had purposely started this plague as an attempt to control the population and thus never got vaccinated. MGA wrote that he had previously ordered his followers to not get vaccinated only because of messages from his God, but now he was urging all Ahmadi’s to get the vaccination. MGA also seems to have amended his prophecy of just 4-5 months previously, and amended it to include only those people who were living in the 4-walls of his house, which meant his workers and family, among the workers who lived with MGA were Muhammad Ali, Noorudin, Maulvi Abdul Karim, Muhammad Ahsan Amrohi and a few others. MGA refused to get vaccinated, and all the people in his house would also do the same, that was about 50-60 people. He continues to walk-back his prophecy on the total protection of Qadian, he says that #Ahmadis who don’t fully abide by their bait, may also die, he even went so far as to say that a few residents of Qadian might also die. He goes on to say that non-Ahmadi’s will die at a higher percentage than Ahmadi’s and people will run to join Ahmadiyya as a result of this plague and thus save themselves from death.
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1902–November–Ijaz-e-Ahmadi

“””Similarly, all divine scriptures had also prophesied that in the time of the Promised Messiah the plague will break out;”””

—“”That is, during the time of Hadrat ‘Isa, the Jews were given a taste of the Day of Judgment by being afflicted with a severe chastisement which could be likened to the سَاعَۃ [sa‘ah] for them.

In the Quranic idiom, the term سَاعَۃ [sa‘ah] means punishment. This is why it had been foretold that the سَاعَۃ [sa‘ah] would strike the Jews as a result of their rejection of ‘Isa. Consequently, the Sign appeared as foretold and the سَاعَۃ [sa‘ah] befell the Jews. What is more, they were also stricken severely by the plague in those days. These events served as Doomsday for them, since the سَاعَۃ [sa‘ah] resulted in the destruction of hundreds of thousands of Jews. Besides, thousands died of the plague and the remaining became dispersed in utter disgrace. The Last Day will be a great affliction for the whole of humanity. This, however, was an affliction
meant specifically for the Jews.

This argument is supported further by the Holy Quran when Allah, the Exalted, says:

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1903–February, “Nasim-e-Da‘wat”, via Essence of Islam, Vol. 1 

“””Then suddenly he begins to show signs of health as if he was dead and has come to life. I
remember that at the time of the plague I supplicated: O Mighty and Powerful God, safeguard us against this calamity and create in our bodies an antidote which should save us from the poison of the plague. Then God Almighty created that antidote in us and said: ‘I shall safeguard you against death by plague and all those who dwell within your house and are not arrogant’, that is to say, those who are not disobedient to God and are righteous would all be saved. God also said that Qadian would be safeguarded, that is to say, Qadian would not be destroyed by the plague like many other villages.

This is what we all saw, and we observed the fulfilment of all these things…. Thus our God creates new powers and qualities in the particles of the body. Having been reassured by God the Perfect, we avoided the human precaution of inoculation against the plague. Many of those inoculated died, but we are, by the Grace of God Almighty, still alive. Thus does God Almighty create particles as He created particles in our bodies by way of antidote. He also creates souls as He breathed into me a pure soul by which I came alive. We need not only that He should create the soul and revive our body, but our soul also needs another soul which should revive it. Both these souls are created by God. He who has not grasped this mystery is unaware of God’s Powers and is heedless of God.””” [Nasim-e-Da‘wat, Ruhani Khaza’in, Vol. 19, pp. 390-391].
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1903–October–Tadhkirat-ush-Shahadatain, Ruhani Khaza’in, vol. 20, pp. 30-41, Via Essence of Islam, VOl. 3

“””The eclipse of the sun and the moon occurred in themonth of Ramadan after the announcement of my claim, but people rejected this sign; the plague spread over the country; the railway was started in accordance with the prophecies in the Ahadith and the Qur’an; camels were discarded; the Pilgrimage was stopped; the time came for the spread of the doctrine of the cross; hundreds of signs were shown at my hands; the time of my appearance was appointed by the Prophetsas;””””

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1904, April

“In April 1904 Ahmadiyya School in Qadian was shut down due to Plague and in the Daily Official Notification(see Ahle Hadith Newspaper dated 27th May 1904) the death toll just for the months of March and April 1904 was recorded at 1313 which took place in Qadian. Those days the population of Qadian was 2800 persons. People panicked and left the village and the whole town looked deserted.” (Hurf-e-Mehremana by Ghulam Jeelani Barq pp.251-252)(http://alhafeez.org/rashid/fatwa27.html, retrieved on 6-23-19).

and

“My Master, My Brother Seth Saheb…… here Plague is rampant. Now there are about 80 villages in which there is lot of havoc. In Qadian situation is this that boys and youth and old people get little fever, then next day they get glands below the ears, below the axilla or in the groin. I got one gland; earlier also I got one gland and my son Basheer Ahmad also got a fever one day and then developed a gland in front of ears. Son-in-law of Molvi Saheb Hakeem Nuruddin Saheb also developed a gland below the axilla, Mir Nasir Nawab Saheb’s son Ishaq also developed a gland in the groin after fever.”(Maktoobaat-e-Ahmadiyya vol.5 No.1 Letter No.40 p.15)
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1904-April 6, 4-6-1904, Letter to Nawab Khan on

“The elder ‘Guthan’ had suffered a fever, so she was removed out of the house. But in my opinion she is not infected with plague, but she was removed as a matter of precaution. Also Mr Mohammed Dean was infected and a boil has appeared as well, for this reason he was also removed too. What is happening is that a few days ago the plague has started to get worse here also, but the situation is better than before … In this village, most of the children who were previously sick or weak have died… and now the main thing is that the plague has not retreated significantly. In our house, one of the female guests was infected today”
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1904, May 4th, (See Malfoozat, quoting ‘Al Badr’ 8-16/5/1904, p. 4)(Also See Haqiqatul-Wahi (1907), page 253, Heavenly Sign No. 103, Ruhani Khaza’in, vol. 22, p. 265)

On the 4th of May 1904, Maulwi Muhammad Ali, the director and editor of the ‘Review of Religions’ magazine, fell ill and he had headache and fever symptoms. He thought that these were the symptoms of the plague. When this reached MGA, he went immediately to the Maulwi and said to him: “If you are afflicted with the plague while you are in my house, then the Divine revelation that descended upon me which says: ‘I will protect everyone in the house’ is not true and all what I am doing is also not true.” Then he checked his pulse and assured him that he had no fever at all.
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al-Badr, New Series, vol. 1, April 6, 1905, p. 3 and al-Hakam, vol. 9, no. 12, April. 10, 1905, p. 12, via the 2009 online english edition of Tadhkirah

“””Last night I received the revelation:

[Arabic] We have banked down the fire of hell. This might mean that God Almighty would now remove the plague from the world. [Allah knows best]. Or, it might be that He would remove it from this town.”””
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1905–January (a letter to Nawwab Khan without a date, but the date of the letter before it, is the 12th of January 1905)

“The plague began to intensify in Qadian, the son of Mian Muhammad Afdhal, the editor of ‘Al Badr’ magazine is on the verge of death, he caught cold and pneumonia, and it seems that he is breathing his last breaths, and crying and mourning is in all directions. We call upon Allah to cause the descent of His grace… In this case I think that it is very fitting that you do not come at all until the end of April 1905, a sword is doing its work in the world, may Allah have mercy on it. Everything else is alright by the Grace of Allah.
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1905, March 20th

“Today, 20/3/1905, Muhammad Afdhal was afflicted by the plague, and at that very moment I received about someone – Allah knows who – the following revelation: ‘the prey of death’.
Muhammad Afdhal died on 21/3/1905. (Al Tadhkirah, quoting the notebook of the revelations of MGA) and (Malfoozat, quoting Al-Hakam, 17/4/1905)
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1905 June 22nd (Letter to Abdul Qader Biddle published in Al Badr newspaper on June 22, 1905)

“I did not predict that no one from Qadian will die, and the prophecy about Qadian is as follows: “If it were not for the honour, the status would have been destroyed” i.e. Allah the Almighty is saying that if you were not dear to Me, I would have destroyed all the people in Qadian, because most of the people of this village are wicked and are of evil nature…”
MGA then continued:

“The prophecy says that Allah will save Qadian from mass destruction, meaning that Qadian will not be fully destroyed like other villages in these suburbs that were destroyed leaving no remains behind” 
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1905–October

Maulvi Abdul Karim dies, seems to be via plague, he was only 47 years old.
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Badr, vol. 2, no. 21, May 24, 1906, p. 2 and al-Hakam, vol. 10, no. 18, May 24, 1906, p. 1, via the 2009 online english edition of Tadhkirah

I saw in my dream that someone said about the plague:

[Urdu] It still does not leave us alone.
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Badr, vol. 2, no. 37 September 13, 1906 p. 3, via the 2009 online english edition of Tadhkirah

“””The Promised Messiah[as] said:

I am collecting notes about the Signs for the book Haqiqatul-Wahi. It occurred to me that, along with the Signs that were shown in the past, there should be some fresh Sign. Allah the Almighty granted that wish…

Since ‘Abdul-Hakim is an opponent, so he has been shown. The entry of an opponent in the dream is interpreted as an affliction or death. I said in the dream that I would not permit his entry, that is, my prayer caused the affliction to be averted…

The revelation that ‘I shall safeguard…’ that accompanied this dream shows that some episode of plague is about to take place.”””
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[Badr, vol. 2, no. 37, September 13, 1906, p. 3; also see Haqiqatul-Wahi, p. 327, Ruhani
Khaza’in, vol. 22, pp. 340–342, Nishan no. 143, via the 2009 online english edition of Tadhkirah

“””After these dreams the Promised Messiah[as] stopped Mir Nasir Navvabra and his family from proceeding to Lahore as they had intended. He told him that he feared that some calamity was about to befall his family; if it happened during the journey, the enemies would have an excuse to ridicule. Respected Mir [Nasir Navvabra] and family bear witnesses to this. Next morning Mir Muhammad Ishaq became ill with high fever and developed swelling of two nodes in the groin which was a symptom of the plague. It caused great fear and everyone in the house was terror-stricken. Hadrat Maulavi Hakim Nur-ud-Dinra was the attending physician; but even he was terrified upon seeing the swelling of the nodes in both groins. The Promised Messiah[as] occupied himself with earnest supplications, and prayed with great concentration and pathos. By the grace of God, as a consequence of the prayer, within two or three hours the fever subsided. The swellings and all signs of plague disappeared. Miyan Muhammad Ishaqra has now been restored to full health. [Allah be praised for all this]”””
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1907
MGA’s youngest son (Mirza Mubarak Ahmad) dies abruptly. Most likely of plague.
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al-Hakam, vol. 11, no. 8, March 10, 1907, p. 15, via the 2009 online english edition of Tadhkirah

“””It was being discussed that the plague was increasing day by day. The Promised Messiahas said:

It is possible that my revelation:

[Not even one will remain by the end of the week]

might refer to some specific people and the revelation might be manifested in that way. Yesterday a letter was received from Delhi that Maulavi ‘Abdul-Majid Dehlavi, who was a staunch opponent, died suddenly. Similarly, the talk surrounded the death of another staunch opponent.”””
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Badr, vol. 6, no. 11, dated March 14, 1907, p. 3 and al-Hakam, vol. 11, no. 9, dated March 17, 1907, p. 1, via the 2009 online english edition of Tadhkirah

This means [Arabic] that the eminent people as well as the common people will be afflicted with the plague.
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Badr, vol. 6, no. 11, March 14, 1907, p. 3 and al-Hakam, vol. 11, no. 9, March 17, 1907, p. 1, via the 2009 online english edition of Tadhkirah

[Translation] (9) [Urdu] A type of plague will spread in Europe and other Christian countries
which will be very severe.
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Tash-hidh-ul-Adh-han, vol. 2, no. 4, April 1907, no. 138/153, via the 2009 online english edition of Tadhkirah

“”””A clever and foul-mouthed member of the group denying divine revelation died of plague today (April 9, 1907) in accordance with the prophecy. The Promised Messiahas had to write the book Qadian kei Arya aur Hamm because of his abuses. The Promised Messiahas had prayed for a divine verdict with them. Allah the Almighty heard the prayer and manifested His determination.””””
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1911

The ROR of April discusses the plague, they claim that MGA predicted it.
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1913–English-ROR, August, See page 323, see also [Badr, vol. 6, no. 11, March 14, 1907, p. 3 and al-Hakam, vol. 11, no. 9, March 17, 1907, p. 1], via the 2009 online english edition of Tadhkirah.  

Ahmadiyya editors and writers claim that MGA had a revelation predicting yet another plague:

“”In Europe and other Christian countries, there shall appear a kind of plague which will be very severe”

This revelation of MGA was never repeated again.

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1922

The Khalifa admits that many people in Qadian were inflicted with the plague, See “A PRESENT TO HIS ROYAL HIGHNESS THE PRINCE OF WALES”. He confesses that MGA prayed for plague as early as 1894:

“”This prayer was published, and in his book the “Noorul- Haqq” he proclaimed that God had told him that if people persisted in their denial after the darkening of the sun and the moon, they would be severely chastised. He also proclaimed that the plague would visit every town, village and hamlet of the Punjab.””””
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1922

The Khalifa orders that MGA’s book, “DIVINE MANIFESTATIONS” (Tajalliyat-e-Ilahiyyah) be published, in this book, MGA seems to have written:

“””Remember, it was necessary for large number of people to die at the time of the Messiah and it was also destined that plagues and earthquakes should strike. This is the meaning of the Hadith wherein it is written that people would perish with the breath of the Messiah, and his killing breath would work as far as his eyes would see.”””

—“We do not punish a people until a Prophet has been sent to them.’-(Bani Isra’il, 17:16).

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2020

Mirza Masroor Ahmad spreads homeopathic medicines that he says will save anyone from #coronavirus #covid19.

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100 Years Ago… – Ahmadiyya Mission News

https://ahmadiyyafactcheckblog.com/2019/05/16/who-is-mir-muhammad-ishaq-1890-1944-the-brother-in-law-of-mga/

https://ahmadiyyafactcheckblog.com/2017/07/16/the-ahmadiyya-jalsausa-is-a-marketing-event-nothing-else/

https://ahmadiyyafactcheckblog.com/2017/01/14/ibrahim-noonan-is-on-twitter-while-at-the-jalsa-in-ireland/

https://ahmadiyyafactcheckblog.com/2018/06/05/mirza-tahir-ahmad-explains-how-and-why-ahmadis-have-always-lied-about-their-global-membership-number/

https://ahmadiyyafactcheckblog.com/2017/08/07/mirza-basheer-uddin-mahmud-ahmad-admits-that-ahmadis-lie-about-their-membership-numbers/

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#coronavirus #covid19 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #islamandpatriotism

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