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"Mirza Bashir Ahmad"

Mirza Bashir Ahmad va. Muhammad Ali (1940-41) on the topic of Funeral prayers for non-Ahmadi Muslims

Intro
The Lahori-Ahmadi’s had a long running rivalry with their Qadiani-Ahmadi’s.  You can read lots of it on the internet.  However, today, we bring you an incident from 1940-1941 wherein the topic of funeral prayers for non-Ahmadi’s-Muslims was discussed between the 2 factions.

1941
Muhammad Ali writes, Qadianio ko Saalis Bun-nay kee Daawut”.  Muhammad Ali challenged any Qadiani-Ahmadi on this issue addressed to Qadiani Jamaat members. He asked if any single one of them could testify that:

“””‘In the time of the Promised Messiah and the time of Hazrat Maulana Nur-ud-Din, that is before 1914, saying funeral prayers for non-Ahmadis was considered to be prohibited as it is now, and no Ahmadi community ever held the funeral prayers of a non-Ahmadi.’”””

Mirza Bashir Ahmad responded

A few months later in 1941, Mirza Bashir Ahmad wrote a book in reply which was more than 200 pages long, entitled Mas`ala Janaza ki Haqiqat. The standpoint in this book was that when the Promised Messiah wrote that janaza prayers of non-Ahmadis were allowed, he put such conditions on it that such a non-Ahmadi would in effect have to be an Ahmadi!

Mirza Bashir Ahmad wrote about these conciliatory statements of the Promised Messiah that: “The Promised Messiah gave people a bitter pill to swallow which he coated with sugar, but Hazrat Khalifat-ul-Masih 2 has given them the pill directly without sugar coating.”

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam

 

In 1914, Mirza Bashir Ahmad simply called MGA a Mujadid, not a Prophet—Review of Religions of June 1914

Intro
In the Review of Religions of June 1914, Mirza Bashir Ahmad (the younger brother) has described being Mujaddid of the 14th century as the mission of Hazrat Mirza sahib. See this link.

 

Mirza Bashir Ahmad did Takfir on all Muslims and Lahori-Ahmadis (1916)

This was taken from the Lahori-Ahmadiyya website: http://www.ahmadiyya.org/qadis/takfir-kalimat-ul-fasl.htm

The Qadiani Jama‘at has placed on its http://www.alislam.org website, in December 2007, the book Kalimat-ul-Fasal by Mirza Bashir Ahmad published by them in 1915, and written only a few months after the Split of 1914. Below is a link to the book:

www.alislam.org/urdu/pdf/Kalma-tul-Fasal.pdf

The author, a son of Hazrat Mirza Ghulam Ahmad, was the younger brother of the then khalifa of their community Mirza Mahmad Ahmad. In this book are expressed, in the most stark and unambiguous language, those highly dangerous and extreme beliefs which were entirely unacceptable to many leading Ahmadis, who thereupon formed the Ahmadiyya Anjuman Isha‘at Islam in Lahore to preserve the real teachings and mission of Hazrat Mirza Ghulam Ahmad.

Its online publication is surprising because for several decades, starting in the 1950s but more particularly since 1974 when Ahmadis were declared non-Muslim in Pakistan in the state constitution, the Qadiani Jama‘at had been distancing itself from these repugnant doctrines.

In summary, those objectionable doctrines are that:

  1. Hazrat Mirza Ghulam Ahmad was a prophet and messenger of Allah in a real sense just as Moses, Jesus and the Prophet Muhammad were prophets of God.
  2. All Muslims who do not follow him are actually unbelievers just as Jews and Christians are unbelievers in Islam.
  3. In practical relations in religious matters Ahmadis must treat other Muslims as being non-Muslims.

We quote below some extracts from this book showing how it presents the above beliefs. The original Urdu text is displayed below as images from the online book.

(Note: The version of this book on the Qadiani Jama‘at website has been taken from the March-April 1915 issue of the Urdu Review of Religions. The page references given here are to that version. The same pages from the magazine were also reproduced as a separate book, in which the number of each page is 90 less than the corresponding page number in the magazine.)

Mirza Bashir Ahmad begins a chapter as follows:

Kalimat-ul-fasal, p. 107

“In this chapter some Quranic verses will be mentioned which show that Allah has made it obligatory to declare faith in all messengers and has called as kafir those who do not consider it necessary to believe in all prophets.” (p. 107)

After quoting such a verse, he concludes:

Kalimat-ul-fasal, p. 110

“Thus, according to this verse, every such person who believes in Moses but not in Jesus, or believes in Jesus but not in Muhammad (peace be upon him), or believes in Muhammad but not in the Promised Messiah, is not only a kafir but a staunch kafir and is excluded from the fold of Islam.” (p. 110)

It is declared here that all Muslims who do not belong to the Ahmadiyya Movement are non-Muslims because they do not believe in Hazrat Mirza Ghulam Ahmad as a prophet, just as Jews and Christians are non-Muslims for not believing in the Holy Prophet Muhammad as a prophet. Such a Muslim is declared as not merely a kafir but a pukka kafir, meaning staunch or firm kafir.

Later on he writes:

Kalimat-ul-fasal, p. 119

“It is a basic point that as the Promised Messiah is a messenger and prophet of God, he therefore has all the rights that other prophets have, and to deny him is the same as to deny any other prophet of Allah.” (p. 119)

Later in the book, Mirza Bashir Ahmad replies to several objections against his standpoint that the above were the beliefs of Hazrat Mirza Ghulam Ahmad.

One of these objections is: If he is a prophet as the Holy Prophet Muhammad was prophet, then why did he not require his followers to recite a kalima in his name? Mirza Bashir Ahmad declares this to be a foolish objection and writes:

Kalimat-ul-fasal, p. 158

“The fool does not realise that ‘Muhammad is the messenger of Allah’ was put in the Kalima because he is the crowning head of the prophets and the Khatam-un-nabiyyin. By mentioning his name all other prophets are implicitly included. There is no need to mention the name of everyone separately. Admittedly, the coming of the Promised Messiah has created one difference, and that is that before his coming the significance of the words ‘Muhammad is the messenger of Allah’ included (besides the Holy Prophet) only the prophets before the Holy Prophet Muhammad, but after the coming of the Promised Messiah one more prophet was added to the significance of these words. … In other words, the same Kalima is still to be used for admission into Islam, the difference merely being that the coming of the Promised Messiah has added one more messengerto the significance of the words ‘Muhammad is the messenger of Allah’.” (p. 158; underlining here is ours).

It is plainly stated here that although members of the Qadiani Jama‘at proclaim the same Kalima in words as other Muslims, namely, “There is no god but Allah and Muhammad is the Messenger of Allah”, but they actually have in mind something more added to it, over and above what other Muslims believe. How can they then complain if the opponents of the Ahmadiyya Movement accuse them of reciting a different kalima?

Relations with other Muslims

Close to the end of this treatise, Mirza Bashir Ahmad answers the objection that if his standpoint is true, then why did the Promised Messiah still permit his followers to have those relations with other Muslims which are required exclusively between one Muslim and another, and are not allowed with non-Muslims. He replies:

Kalimat-ul-fasal, p. 169

“This objection shows the lack of knowledge of the objector. We find that the Promised Messiah has permitted us to have only that relationship with non-Ahmadis which the Holy Prophet Muhammad permitted with Christians.” (p. 169)

He goes on to give examples of how Ahmadis can only have those relations with non-Ahmadis which Islam allows Muslims to have with Christians or with Jews:

Kalimat-ul-fasal, p. 169
Kalimat-ul-fasal, p. 170

“… If you say we are permitted to marry their (other Muslims’) daughters, I say we are also permitted to marry daughters of Christians. If you ask, why do we say salam to non-Ahmadis, the answer is that it is proved from Hadith that sometimes the Holy Prophet Muhammad even said salam to Jews in response to them. … Therefore, in every way the Promised Messiah has separated us from other Muslims, and there is no relation which Islam requires exclusively between Muslims which has not been prohibited to us (with other Muslims).” (p. 169–170)

According to this explanation, when a member of the Qadiani Jama‘at says assalamu alaikum to a non-Ahmadi he does so only as he would to a Jew or Christian in some circumstances, only as a return of greeting, and not as a sign of the common bond of the brotherhood of Islam.

He then replies to another question under the same objection about relations with other Muslims:

Kalimat-ul-fasal, p. 170

“The objection arises here as to why the marriage of a woman who is an Ahmadi is not dissolved if her husband is a non-Ahmadi, or why is the inheritance of a deceased Ahmadi allowed to his non-Ahmadi son when a kafir is not allowed to inherit from a Muslim.” (p. 170)

In his reply he tells us that there are two kinds of commandments in Islam: those to be carried out by the individual and those that can only be carried out by the government or the law of the land. Then he writes:

Kalimat-ul-fasal, p. 170

“As matters of inheritance and dissolution of marriage fall under the law of the government, this is why the Promised Messiah wrote nothing about these. If he had possessed governmental power, he would have issued the same orders in these matters as well.” (p. 170)

Just ponder over this last statement! It is declaring, openly and bluntly, that if the Head of the Qadiani Jama‘at were to have the power to make laws in a country he would issue orders to the effect that non-Ahmadis should be treated as non-Muslims under the law of the land. So on what grounds can the Qadiani Jama‘at complain when they themselves are declared as non-Muslims under the law of the land in Pakistan?

All these extreme beliefs came back to haunt the Qadiani Jama‘at with a vengeance. They were declared non-Muslim in the law of the land by a government of non-Ahmadis in Pakistan in 1974 in exactly the same way as Mirza Bashir Ahmad has here proclaimed that his Jama‘at would do to non-Ahmadis if it should possess political power. They are prevented by the anti-Ahmadiyya groups from using or displaying the kalima because, it is alleged, they add Mirza Ghulam Ahmad in it by implication. Then there are the widely-reported assalamu alaikum court cases in Pakistan in which members of the Qadiani Jama‘at have been charged by the police with the crime of using this greeting, which is meant for use by Muslims. As quoted above, according to Mirza Bashir Ahmad when members of his Jama‘at say assalamu alaikum to other Muslims it does not mean they are regarding them as Muslims.

No doubt, all these repressive legal restrictions against them are highly unjust and a complete travesty of the teachings of Islam, and deserve total condemnation. But the Qadiani Jama‘at leadership themselves believe in directing the same unjust measures against all other Muslims.

“A Muslim is one who accepts all those appointed by God” by Mirza Bashir-uddin Mahmud Ahmad, April 1911

Intro
This entry is about the essay by the son of MGA, Mirza Bashir-uddin Mahmud Ahmad in his own magazine, the Tashhidhul Adhhan of April 1911 (see page 91).  This is the essay that solidified the “Qadiani” concept in terms of those Muslims who have rejected Mirza Ghulam Ahmad outright.

Quotes
https://ahmadiyyafactcheckblog.com/2016/10/20/tasheeshazul-adhan-was-a-magazine-founded-by-mahmud-ahmad-in-1913/

Ahmad, the Messenger of the Latter days: By Mirza Bashir-ud-Din Mahmud Ahmad (1924)


Intro

We have found another rare book by Ahmadiyya leadership, its from 1924 and gives us many clues as to the life of MGA.

MGA’s family only moved back to Qadian after Ranjit Singh died, i.e., 1839
Ahmadiyya leadership has lied for years and years about the birth-year of MGA.  MGA himself told the world that he was born in 1839 or 1840, he wrote that in 1897, in his famous Kitab ul Barriya.  In this book, Mahmud Ahmad is trying his best to argue that MGA was born in 1836 or 1837, however, he quotes Lepel Griffin’s famous, “Punjab Chiefs”, wherein Mr. Griffin tells us that it was only after Ranjit Singh Died in June of 1839 that MGA’s family was allowed to move back to Qadian.  Mahmud Ahmad, the Ahmadi Khalifa, thus disproves himself.  Mahmud Ahmad seems to quote the 1909 edition of Lepel’s Punjab Chiefs, which has a different name, “Revised as Chiefs and Families of note in the Punjab (1909)”.

Mahmud Ahmad’s quotation
(See page 6) “Mention must be made of Mirza Ghulam Ahmad, younger son of Ghulam Murtaza and founder of the remarkable religious movement known as the Ahmadiyya.  Born in 1839, he received an excellent education, and in 1891 he declared himself to be the Promised Mahdi or Messiah of the Muslim faith…..”

Mahmud Ahmad lies about MGA being carried by Train to Batala
I have already covered this issue here: https://ahmadiyyafactcheckblog.com/2016/12/02/mirza-ghulam-ahmad-died-of-an-opium-overdose-1908/.

Mahmud Ahmad doesnt mention anything about a death certificate at all.  That story seems to have began its circulation after 1924, as Ahmadis were covering up the indiscretions of  MGA.  The truth is….MGA’s body was carried from Lahore all the way to Qadian (see Muhammad Ali, 1916).

The PDF book
Ahmad The Messenger of the Latter Days

Bashir Ahmad Misri, Murdered Multani were Correct about Mirza Mahmud in 1937 – Viceroy Papers

Please accept my apologies for the long title. The events of 1937 in Qadian went all the way to the Governor of the Punjab and the Governor-General (Viceroy) of India. Recently released documents by the Indian government show that:

  • Abdur Rahman Masri and Fakhruddin Multani did accuse Mirza Mahmud of moral turpitude of a sexual nature
  • Mirza Mahmud had no response but to incite violence against them up to the point that the Deputy Commissioner Gurdaspur was thinking about charging him.
  • Incitement led directly to the murder of Fakhruddin Multani
  • Deputy Commissioner Gurdaspur had to threaten Mirza Mahmud in order to get his tone down and renounce violence
  • Masri and Multani were guarded by police and authorities advised them to leave Qadian for their own safety
  • Section 144 (unlawful assembly) was imposed in Qadian for many days and mass prosecution under section 107 (incitement, same charge that was brought against Mirza Ghulam Ahmad) was contemplated

See this page from the original.  Other pages and complete description is at Fakhruddin Multani’s page, and Masri’s account.

Bashir Ahmad Misri’s Mubahila with Mirza Tahir Ahmad

Taken from: http://ahmedi.org/eng-articles/misrimubahila.html

1st January 1989
Al Hafiz B.A. Masri
7 Hurst Road East Molesey Surrey KT8 9AQ England
To Mr. Tahir Ahmad Mirza Amir Jamaat Ahmadiyya 16-18 Gressenhall Road London SW18 5QL England

1.Your secretary Mr. Rashid Ahmad Chaudhry, has sent me a letter (undated) by Recorded Delivery daring me on your behalf to accept your challenge of Mubahilla which you gave to the opponents of Qadianism on the 10th June 1988. This letter, along with a copy your challenge reached me on the 5th of August 1988.

2. It gives me great pleasure to accept your challenge and to avail myself of this opportunity to expose the pious fraud of Qadianism once and for all.

3. Mubahilla is a sort of ordeal by prayer in which two parties beseach Allah to establish the truth or falsity of matter under dispute. Since Mubahilla is a grave matter of utmost solemnity, it is expedient that we should settle its articles and convenants directly between the two of us instead of negotiating through our secretaries to avoid any possibility of ambiguity or incertitude in the final result of it.

4. On page 4 of your challenge you have conceded that those who accept your challenge are free to single out any one clause out of the articles you have listed. I therefore choose to accept the articles which you have written on page 2 in these words: “The second aspect of this Mubahilla concerns the utterly false accusations and the mischieveous propaganda against the Ahmadiyya community.”

5. Since my accusations are about matters of moral turpitude and sexual promiscuity of a nature which is not generally thought fit to be mentioned to ears polite, it needs to be explained as to why I feel justified and morally obliged in making these immodest accusations as issue for this ‘Mubahila’.

6. Normally no individual has a right to sit in judgement on another individual. However when a person assume a position of trust and moral responsibility he becomes personalized as an institution and forfeits his prerogative as an individual. In any civilized society, Doctors of Medicine, School Teachers, Office Bearers of Destitute Homes and Orphanges, the functionaries of all such institutions become open to moral and ethical censorship, in addition to Statutory Law. One of the reasons why religious charlatans and impostors remain unconstrained from the exploition of simple and gullible people is that the Governments of Secular States do not feel inclined to interfere in matters spiritual. It is left to society at large to regulate the affairs of their respective religious institutions and establishments.

7. My second justification is that your Qadiani clique started violating the civilized norms of sexual ethics not as individuals but as an institution in the name of Islam. Stop calling yourselves as Muslims, give yourselves any appellation as a new religion and Muslims will gladly leave you alone.

8. My accusations are not against the generality of the Qadiani community. There are many among them who believe in the Qadiani doctrines honestly and sincerely, albeit mistakenly. We do not start kicking against the people of other faiths on the grounds of doctrinal differences. It is only when their lifestyle becomes a menace to the ethical fabric of a society that people put their foot down. If there are degenerates in this world who are willing to sacrifice the honour and chastity of their womenfolk and young boys out of devotion to the religious thugs, good luck to them. However the moot point of contention arises when unsuspecting and innocent victims fall prey to such deceits. In that situation you feel justified in shouting from the roof-tops: Snake in the grass!

9. It is with this sence of moral responsibility and genuine solicitude that I accept your challenge of Mubahilla to establish whether the following accusations are true or false. MY CLAIM THAT THEY ARE TRUE IS BASED ON MY PERSONAL KNOLEDGE GAINED DURING MY LIFE IN QADIAN WHERE I WAS BORN AND BROUGHT UP UNTIL 1937, WHEN I DENOUNCED QADIANISM. THE OATH OF MUBAHILA

10. You shall declare on oath, in the words laid down below, that the under-mentioned statements made by me are false to the best of your knowledge; and I shall declare oath in the same words that they are true to the best of my knowledge:

11. “I Mirza Tahir Ahmad (Son of Mirza Basheer-ud-Din Mahmoud Ahmad s/o Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Movement), the present Amir of the Qadiani section of the Ahmadiyya Jamaat, declare it on oath in the name of Allah that to the best of my knowledge, the under-mentioned statements made by Al-Hafiz B-A Masri, s/o Sheikh Abdul Rahman Masri, are false and that I have no knowledge to the effect that they are true. I pray and beseech Allah that in case I am perjuring myself by willingly uttering this false evidence while on oath, I may be cursed by Allah and die within one year from the date of uttering and signing of this oath in the presence of six witnesses, three of whom shall be selected by me and three shall be selected by the said Al-Hafiz Basheer Ahmad Masri.”
Signed by: six witnesses Signed by Mirza Tahir Ahmad .

12.”I, Al-Hafiz Basheer Ahmad Masri (s/o Sheikh Abdul Rahman Masri), declare it on oath the name of Allah that, to the best of my knowledge, the under-mentioned statements made by me are true. I further declare it on oath in the name of Allah that Mirza Tahir Ahmad, the present Amir of the Qadiani section of the Ahmiadiyya Jamaat knows that they are true. I pray and beseech Allah that in case I am perjuring myself by wilfully uttering this false evidence while on oath, I may be cursed by Allah and die within one year from the date of uttering and signing of this oath in the presence of six witnesses three of whom shall be selected by the said Mirza Tahir Ahmad.”
Signed by: Six Witnesses Signed by Al-Hafiz Basheer Ahmad Masri. THE ADJURATIONS OF MUBAHILA

13. I, Al-Hafiz Basheer Ahmad Masri, give this evidence on oath in the name of Allah that: Your father, Mirza Basheer ud-din Mahmoud Ahmad (the eldest of the three sons of Mirza Ghulam Ahmad who was the Founder of the Ahmadiyya Movement, the Second Khalifa of the Qadiani section of the Ahmadiyya Jama’at) was a debaucher, fornicator, adulterer and incestuous i.e. guilty of habitual sexual intercourse even with women of near kin who are declared by not only the Islamic Shari’ah but also by all scriptural religions as inviolable (Haram). Your paternal uncle, Mirza Basheer Ahmad ( the second of the three sons of Mirza Ghulam Ahmad) was a homosexual with a great sexual propensity for young boys. Your paternal uncle, Mirza Shareef Ahmad (the third of the three sons of Mirza Ghulam Ahmad) was a homosexual with a great propensity for your boys. Your elder brother, Mirza Nasir (s/o Mirza Basheer- ud-Din Mahamoud Ahmad, grandson of Mirza Ghulam Ahmad and the third Khalifa) was a fornicator and homosexual. Your maternal grand-uncle, Mir Muhammad Ishaque (brother of Mirza Ghulam Ahmad’s wife) held an oligarchial and celebrated position in the Qadiani community and was honoured with the title of Muhaddith, i.e. authority on Hadith (Sunnah and Tradition). He was a homosexual. As the man-in-charge of the orphanage in Qadian, the young orphan boys were helplessly at the mercy of his perversions.

14. I could go on listing many more names of people who held very high positions in the Qadiani Establishment, using their prestige and power to gratify their sensuous and perverted desires free of moral censure. However the real reason for writing these sordid details, even though it is an obscene subject, is to refute your assertion that the accusations are utterly false” and a “mischievous propaganda” against the “Ahmadies” while you know fully well that they are true.

15. As it is, I have confined the list of people in the above accusation to the Mirza family only in order not to confiuse the issue and thus to leave any loop-hole in it for to wriggle out of this Mubahila. Even within the Mirza family, I have left out many names of the second and the third generations for the same reason. The main reason for not including women of this family in this list is out of comassion. Although some of them have played a very active and willing role in this abomination and fraud, I consider them by and large as being the victims rather than the cluprits. Most of them had no choice and deserve pity.

16. The circumscription of the period of Mubahila to one year is meant to achieve definitive verdict of Allah. Leaving it open to generalities and to an unspecified period as you have done in your challenge, would leave the outcome of the Mubahila inconclusive. However, I am open to suggestions by you for any alteration in the span of time.

17. In case you try to seek shelter under the plea that you cannot vouch under oath for the good or bad moral conduct of those who are dead, I would point out that you have already agreed in principle to do so, on page 8 of your challenge in these words: “Since the Founder of the Ahmadiyya Movement is no longer in this world and it is neccessary that there should be a party to represent him, I and the Ahmadiyya community declare it with all our hearts and without any scruples that we accept this challenge of Mubahilla on his dehalf.”

18. If you are prepared to accept the challenge of Mubahilla on behalf of your dead grandfather, there is no earthly reason why you should not be able to accept a similar Mubahilla on behalf of your dead father, dead uncles and dead brother.

19. Apart from this the moot point at issue on which I am accepting your challenge of Mubahilla is not that you should represent your ancestors mentioned in paragraph 13. Your are being put on oath to vouch for yourself whether or not it is within your knowledge that your ancestors named in that paragraph were morally depraved and sexual debauchees. The reson why it has become necessary to drag these obscenities into the open is to prove that you as the head of a so-called religious denomination, know all these facts to be true and yet you are hypocritically misleading your followers and others and perpetuating the fraud of Qadianism in the name of Islam.

20. I hope you will appreciate that, by accepting your challenge of Mubahillah. I am giving you a unique chance of proving once and for all that my accusations are false. What you have to do is simply to declare on oath, in the words prescribed above in paragraph 11, that you have no knowledge that my above-stated accusations in paragraph 13 are true. I assertively insist that you know without a shadow of doubt that my accusations are true, so much so that on my part I am prepared unhesitatingly to stake not only my cerdibility but my life as well on it. More than that I am prepared to lay myself open to the eternal curse of Allah on myself, in case I am wrong or uttering a falsehood.

21. Mr Tahir Ahmad! Let us take our case to the Court of Allah, the Supreme Judge of the Universe and leave it to him to adjudge between us.
Signed: B.A. Masri. Al-Hafiz Basheer Ahmad Masri.
P.S. Since there are millions of Muslims who do not know Urdu,I would request you to do all your correspondence on this subject in English, which can be translated later into Urde, Arabic and other languages.
B.A. Masri.
BY REGISTERED POST To Mr. Tahir Ahmad Mirza Amir Jama’at Ahmadiyya 16-18 Gressenhall Road London SW18 5QL England.

A REMINDER It is noted that you have neglected to respond to my letter, accepting your challenge of Mubahilla. This was mailed to you by registered post on the 18th August 1988, and two months later there is still no reply from you. In case I do not receive a reply from you within two weeks, I shall have to make it known to the Muslim world that your challenge of Mubahilah was nothing more than a cheap con game and a confidence trick at which you people have become quite adept.
I would like to make this point clear that, until the oath of Mubahila has been pronounced and Allah’s Judgement has been invoked solemnly by both the parties, the Mubahilah does not become operative. I have to request you, in your own interest, not to try to have me killed, as your predecessors used to do when cornered in similar circumstances. Otherwise the consequences for you and your minions would be extremely disastrous.
The whole Muslim world has come to know what kind of people you are. They are getting fed up with your Qadiani fraud in the name of Islam and are not prepared to put up with it any longer. I am still hoping against hope that you would tell me when and how you would like both of us take the oath of Mubahila.

Signed: Al Hafiz Basheer Ahmad Masri.

 

Ahmadiyya policy on homosexuality



Intro

Homosexuality has been rampant in Ahmadiyya since the 1930’s.  The Khalifa was laying with men and women in that era.  In fact, he ordered the murder of Fakhur-ud-din Multani, since he accused the Khalifa of raping him.  However, outwardly, the Ahmadiyya policy is against homosexuality.  Ironically, homosexuality is also rampant among the men of Rabwah.  Ahmadi’s are so ridiculous, they even believe that eating pork makes someone Gay, which is stupid since homosexuality is rampant in afghanistan and pakistan, wherein virtually no pork is ever eaten.

Related Essays
https://ahmadiyyafactcheckblog.com/2017/04/21/nooruddin-promoted-homosexuality-and-so-did-mga-and-mahmud-ahmad/

This is a copy and paste job
I got all of this info from here: https://www.reddit.com/r/islam_ahmadiyya/comments/96iwa1/official_jamaat_pov_on_homosexuality/

  • the 4th Khalifa: “The gays, lesbians, drug addicts, skin-heads, punks and criminals of all sorts, all continue to grow in numbers and strength. Their audacity to defend their behaviour by simply asking their admonisher, ‘Why not?’, has become the ominous challenge to contemporary society.” (The gays, lesbians, drug addicts, skin-heads, punks and criminals of all sorts, all continue to grow in numbers and strength. Their audacity to defend their behaviour by simply asking their admonisher, ‘Why not?’, has become the ominous challenge to contemporary society” source

         –the 5th khalifa: “During one of the interviews, Huzoor was also asked his views about       homosexuality. Huzoor explained that it was not only the Quran that taught that homosexuality was wrong but also the Bible did” source

Additional Sources

(https://www.alislam.org/library/book/pathway-to-paradise/islamic-viewpoint-on-contemporary-issues/):

As a new convert to Islam, you may have questions about gay rights and the fight for equality, and you may wonder whether discrimination against gays because of their sexual preference is right or wrong. It is important to point out that gay activists are seeking rights on the same grounds as African-Americans, women and other minorities; namely that their sexual preference is as innate as a person’s skin color or gender. As this is not so, African-Americans, women and others should be wary of joining with gay activists in their political fight because their rights are not due on the same grounds

Here, ure Khalifa is stating that homosexuality is equal to a disease and a crime that would destroy the world: https://www.youtube.com/watch?v=sxkMTxZE7XU

4th Ahmadiyya Khalifa explaining homosexuality as a form of societal decayhttps://www.youtube.com/watch?v=HKSM4ngaDwY

4th Ahmadiyya Khalife about lesbian ahmadi women (quote from a German queer union, this is my english translation: https://berlin.lsvd.de/neuigkeiten/ausgehverbot-fur-lesbische-frauen/):

“If a lesbian women stays at home until a certain time and if she will not be allowed, without supervision, to move freely in the society, then other women will not get infected. For this reason, the ban on going out is very sufficient, and the women should not go out on their own without accompaniment. That’s good for them, for their families and for society in general. There is no further punishment for her. The goal of the measure is the improvement that benefits the family itself.”

I will send homosexuals to a healer” (Ahmadiyya Imam Malik Usman Naveed, German queer newspaper): https://www.queer.de/detail.php?article_id=28035

Eating pork makes u gay” (German queer newspaper on a early 2000 jamaat article from the “youth journal of the Jamaat”): https://www.queer.de/detail.php?article_id=7026 and here https://www.queer.de/detail.php?article_id=6791

In my last conversation with an official from the Jamaat this official told me that seeing homosexuals holding hands on the streets would dishonor his heterosexuality. I think there is a lot more cis-heterosexist stuff to be discovered in Jamaat. So Im very happy that we have this thread here 🙂

In case u want to translate, I recommend Google translator: https://translate.google.com/

A video by Mirza Masroor Ahmad

 

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

Who is Bashir Ahmad Orchard? The first Irish-Ahmadi Mullah

Intro
We have written about this mullah before.  As soon as he died, Ahmadiyya INC seems to have hired Noonan as a replacement.  In the below, we have posted his conversion story.

The data
http://whyahmadi.org/converts-accounts/account-of-bashir-ahmad-orchard.html

Account of Bashir Ahmad Orchard

Bashir-Ahmad-OrchardTorquay is a delightful holiday resort on the south coast of Devon and it was there that I first saw the light of the day on 26th April 1920. My father was a doctor and my mother had been a nurse prior to her marriage. Class distinction existed more than it does today. My parents belonged to the upper middle class. My paternal grandfather had also been a doctor while my mother’s father was an admiral. The only grandparent I knew was my maternal grandmother and she died while I was still a young boy.

I had two elder brothers but no sisters. The eldest, who was three years older than me, met an untimely death during the Second World War when the battleship on which he served was sunk in the Mediterranean by enemy action. My other brother, who was inclined towards religion from a young age (and is now a Roman Catholic Priest), was at middle age, a Protestant priest in the Church of England, but subsequently had to quit his vocation. He took up teaching as a profession in a school. He again had the urge to priesthood in the Roman Catholic Church. My mother also became a Roman Catholic soon after my brother’s conversion. She was a very religious lady all her life and regularly attended church. My father, however, was little interested in religion. One of my maternal aunts had been a missionary in china for forty years and had much to do in helping my brother first become a priest in the Church of England.

When I was three years old my father bought a house situated on a hill overlooking Torbay. It was on the fringe of the countryside at a point called Barton Cross. I used to love to roam the fields and woods also to find my way to the many beaches, which were not so very far away. I enjoyed gathering wild fruits and nuts. When in season, I used to get up in the early hours of the morning and search the fields for mushrooms before other people appeared on the scene for the same purpose. Those days remain with me as living memories.

My brothers and I went to Winchester Lodge Preparatory School. The headmaster was a keen cricketer who played for Wiltshire. I was in both the cricket and football teams. One by one we left the school, as we grew older and moved on to Monkton Combe, which is the name of a well-known public school on the outskirts of Bath. I never enjoyed school nor was a bright pupil. I left school at the age of sixteen without any kind of educational certificate. Once I expressed my desire to become a doctor and I thought my father would be pleased that I wanted to follow in his footsteps. He promptly rebuffed me and told me I could never become a doctor because I lacked the aptitude for diligent study.

I left school at the end of the summer term in 1936. During that last term my mother had been granted legal separation from my father and had taken up temporary residence in Bath. Later she settled in Bristol. I was at a loose end and for nothing better to do I joined the army although I was far below eighteen, which was the required minimum age. My regiment was the Somerset Light Infantry and my pay was two shillings (ten pence) a day. Life was tough and I did not find congenial companionship as I had been brought up in a more cultured society. I had signed up for seven years, but at the end of my second year, I wrote to my father requesting him to purchase my discharge, which was the only way of terminating my service. He promptly sent me a cheque for thirty-five pounds and within a few days I was back with my mother.

It appears that I still had some attachment for army life as I soon joined a Territorial Unit of the Royal Army Medical Corps. Territorials were part-time soldiers who normally did not have to train for more than one evening a week.

War clouds were looming on the horizon and on 3rd September 1939, Britain declared war on Germany. My unit was immediately mobilized and once again I was a full-time soldier. We were sent to France and later moved up into Belgium. The German offensive pushed us back to the beaches of Dunkirk from where the battered remnants of the British Expeditionary Force were evacuated back across the English Channel to their homeland. I remember boarding a boat crowded to capacity with dishevelled and weary troops. Almost immediately I fell asleep and when I awoke the boat was entering Dover harbour. Relief organisations were waiting to distribute tea and refreshments after which we were dispatched by train to a destination in Wales where, as heroes and not as prisoners, we were billeted in the cells of a local prison.

In 1941, I applied for a commission in the Indian army. I had to present myself before several interviewing boards and finally I was accepted as an officer cadet and sailed for India in 1942 with a contingent of other cadets. The ship was one in a large convoy, which took two months to reach Bombay. Our final destination was Bangalore where we underwent a six months’ course of training before being posted to our regiments as second lieutenants. I joined the 17th Dogra Regiment, which was stationed as Jullundur. Later was transferred to the Indian Army Ordnance Corps. I spent considerable time on active service in Assam and Burma. Perhaps one of my most memorable experiences was the siege of Kohima in the Manipur hills close to the Assam-Burma border. I was one of a motley force congregated on a wooden hill and completely surrounded by the invading Japanese. We were subjected to bombardment and attack for two weeks until reinforcements eventually broke through and relieved us. Supplies were dropped to us by parachute. On one occasion, in particular, I was very fortunate not to lose my life. We were in the trenches. A senior officer called me away from my position for a few minutes. During that brief period a shell landed in the trench on the spot, which I had just vacated. Two soldiers who had been near to me were killed.

The fore mentioned event took place in 1944, in which year deeper spiritual inclinations seemed to awaken within me. I was never much influenced by Christianity. I had become quite enchanted with Hindu literature and a close friend of mine was a Brahmin. As yet I had not been attracted in any way towards Islam although I did enjoy reading about the lives of the Moghul emperors in Glimpses of World History by Pandit Nehru.

Right up to that time my enjoyment in life was more or less the same as most young men. At sixteen I had become a regular drinker and smoker. Gambling was in my blood. When I was eighteen I had a temporary craze for dancing and, of course, I enjoyed going to the cinema and theatre. Although smoking is not specifically forbidden in Islam and may be considered a lesser vice, it was the hardest of them all for me to overcome. Nevertheless the physical and spiritual benefits gained from discarding that obnoxious habit have been immense.

My unit was camped near Imphal, which was a frontier outpost close to the Burma border. An Ahmadi sergeant who was also serving in my unit concluded, for reasons best known to himself, that I might be a person to whom he could introduce the message of Islam. His name was Abdul Rahman Dehlvi. There were also a number of other Britishers attached to the same unit, but as far as I know, he never approached any of them. Naturally he had to exercise diplomacy in view of the fact that I was commissioned officer with whom it would not be normal to discuss or propagate freely his religion. He arranged for a copy of the ‘Philosophy of the Teachings of Islam‘ by Hazrat Mirza Ghulam Ahmad to be sent to me from Qadian.

My senses were exceedingly dull in those days and for this reason I found much of its contents hard to comprehend. Nevertheless parts of it inspired me and uplifted my spirits. Later on I deliberately left it on the reading table in the officers’ mess but I do not think anybody paid much attention to it. That was more than thirty-five years ago, during which time I have read it thirty to forty times and, like the hopeful batsman, I may score fifty sooner or later.

Two weeks leave were due to me and I was undecided where to go. Sergeant Abdul Rahman Dehlvi urged me to go and stay with one of his friends in Qadian, which was quite an unknown place to me and involved a long journey of approximately a thousand miles. A couple of days later I told him that I decided not to go. My pronouncement brought such a look of disappointment on his face that, merely out of sympathy for him, I immediately reversed my decision and promised to go for a few days.

Imphal lay about eighty miles from the nearest railway link at a jungle base called Manipur. The two places were connected by a long winding road that snaked up and down and round about a succession of jungle-clad hills. This was the first stage of my journey. It took me at least a week to reach Qadian, which I then came to know, was a small isolated town. Nobody was on the station to receive me as no one had been intimated the time of my arrival. I hired a horse vehicle and asked the driver to take me to the house of Mufti Mohammed Sadiq, which was the name of the person, with whom I was supposed to stay. I was jogged along a bumpy road and then through some narrow streets until the driver stopped by a door in a wall inside of which, some steps led to another door on the level of a roof courtyard. I knocked on the upper door. A chain jangled inside and the door was opened by a white bearded elderly gentleman stripped bare to the waist, no doubt on account of the hot weather. He was Mufti Sadiq. Both of us were surprised to see one another. I introduced myself and forthwith Mufti Sadiq instructed the horse vehicle to take me to the guesthouse, where I was accommodated in a sparsely furnished whitewashed room. Shortly afterward Mufti Sadiq came around to meet me. This time he was dressed in flowing robes and wore a magnificent headdress. Later I came to know that he was a companion of the Promised Messiah, Hazrat Mirza Ghulam Ahmed, and also had been the first missionary to the United States of America.

Next day Mufti Sadiq escorted me around Qadian drawing my attention to various places of interest. I remember asking him on that occasion, what was the attitude of the Jama’at towards smoking? He replied, while it was not specifically forbidden, it was discouraged.

The highlight of my two-day visit was an audience with Hazrat Mirza Bashiruddin Mahmood Ahmad, the Khalifa and the supreme head of the Jama’at Ahmadiyya. This was a memorable event, although at that time I did not fully appreciate the significance of his spiritual status. He was seated on a chair on the verandah of his house. I do not remember the details of our conversation, though I do remember expressing my view that it was sufficient to follow the Ten Commandments in order to live a good life. His answer was to the effect that they were only some general principles which needed further clarification, such as the commandment ‘Thou shalt not kill’.

I was impressed most of all by his luminous countenance, which radiated an intangible spiritual light, which seemed to shine from his face and when he spoke, a charming smile animated his face. He was an embodiment of energetic repose, radiating physical, intellectual and spiritual magnetism, which captivated all within his presence. I realized that I was in the company of no ordinary person.

Generally I was impressed by everyone I met. This was what attracted me towards Islam more than anything else. My knowledge of Islam at that time was negligible, but I reasoned, that if these people were fruits of the faith, then it certainly had something to offer. I was in search of the truth and later I was to realize that I had found it in Qadian.

A notable event took place in my life in the evening after my departure. I was waiting on the station at Amritsar which is a town about thirty miles from Qadian. While waiting for my connection, I joined some other officers for drinks in the refreshment room. I was suddenly overcome with a feeling of aversion. The atmosphere seemed repulsive compared with the holy atmosphere of Qadian. There and then I resolved to forsake drinking once and for all. One of the first things I did when I rejoined my unit on the Burma front was to throw away all the bottles of alcohol I had in my possession.

The army was now on the offensive pushing deeper and deeper into Burma. The Japanese were in retreat and we reached a small town called Meiktilla. It was there that I made my decision to join Ahmadiyyat, the true Islam. I signed the Bai’at form and posted it to Qadian. That was, no doubt, the greatest step I had ever taken in my life.

I have already mentioned that I was shackled to both these vices (drinking and gambling).  Even on my historical visit to Qadian I carried a bottle of whisky and a bottle of rum in my luggage. Fortunately some higher power or my better judgment prevented me from taking drinks while I was there, although at that time, I did not consider drinking to be wrong in any way. I used to gamble on horses, greyhounds, dice and card games. Once when stationed at Imphal I lost a month’s pay gambling on cards with officers. These were the first two evils from which Islam rescued me.

Prior to my acceptance of Ahmadiyyat, I used to contribute nothing in the way of God or towards charity. Islam taught me the philosophy of giving in the way of Allah. Sacrificing what one loves for the sake of Allah wins the pleasure of Allah and earns one abundant reward. I commenced by paying one sixteenth of my income and later increased it to one tenth (Al-Wassiyat). Finally in 1967, I commenced paying one third and have been doing so ever since. Despite the fact that I enjoy only a meagre income, life is good to me in every respect. In addition to Zaka’at, I also regularly give Tahrik-i-Jadid and Ansar contributions, plus payments towards my Jubilee Fund promise and various other appeals.

Ahmadiyyat introduced into my life the regular observance of daily prayer which have proved a source of great blessing and comfort to me, testifying to the truth of the verse in the Holy Quran:

It is only in the remembrance of Allah that hearts can find comfort. (13:29)

I am still novice in the art of prayer. Prayer is more than a routine habit. I have gained much on the subject from the writings and discourses of the Promised Messiah may peace be upon him. They have been a source of inspiration to me.

Sometimes it is a matter of wonder to me how any Muslim, who is attached to Islam with a sincere heart, can intentionally fail to offer the prescribed prayers as commanded by Allah. Once when I was in Qadian shortly after my acceptance of Islam, an announcement by Hazrat Khalifatul Masih II appeared on a board outside Masjid-i-Mubarak, stating that if anyone during a period of ten years, knowingly and deliberately forsook even one prayer of the day, then he could not count himself as a true Ahmadi.

Everybody dreams. It is a normal function of the body. Investigators have ascertained that even animals dream. Since time immemorial, God has revealed Himself through the medium of dreams. The Holy Qur’an and earlier scriptures abound with incidents of people to whom God communicated knowledge, messages and future events through dreams. I do not recall the details of any dream before the time I accepted Ahmadiyyat. Since then, however, I have had many dreams, which I have never forgotten. Throughout the years they have remained with me as fresh and clear as at the time I received them.

I had no goals or ambition in life before I accepted Ahmadiyyat. I had no plans for the future. During the war I was a soldier due to compulsory service. I was more or less drifting through life like a capsized boat in the open sea. Yet when I was a very young child I was once gripped by a powerful yearning, which occurred one night when I was bed. I wanted to become and do something extraordinary. I did not want to pass through life being just one of the crowd. I wanted to be unique in one way or another. At that time I am sure I was not more than ten years of age at the most. I do not recall ever thinking or dwelling on the matter again. It was just like a flash of the moment, which never re-occurred but must have taken root in my subconscious mind from where later it was to emerge into reality. It would appear that this was brought about through my acceptance of Ahmadiyyat as the following events may suggest.

When the world war ended in 1945, I returned to England and was immediately demobilised. I went straight to my mother in Bristol where I stayed for a couple of days. I then travelled to London in search of the London Mosque where I introduced myself to the Imam Maulana J.D. Shams. I expressed my desire to work with the mission and also dedicate my life completely to the service of Islam. This event has been described by Maulana Shams:

After his release from the army, when he arrived in England, he stayed for two days only at Bristol with his relatives and so, on the third day, he was at the mosque in London. During his conversation with me he expressed his willingness to live at the mosque and become a Muslim missionary. I explained to him the responsibilities of a missionary and the required qualifications for missionary work. Eventually I promised him to see to his case sympathetically for missionary work and would write to him this matter. He was a little bit upset from my reluctance in accepting his offer readily. After a few days he, however, dedicated his life for the service of Islam unconditionally like other waqifeen. I sent his application to Hazrat Amir-ul-Momineen, with my opinion that he might be a useful missionary. I asked him to come and stay with us and to begin the study of Islam. Hazrat Amir-ul-Momineen graciously accepted his Waqf and Mr. Orchard began to work with other missionaries.
Review Of Religions, June 1947

Allah works in mysterious ways. He willed that this insignificant individual should become the first European Ahmadi Muslim missionary. This was, indeed, a singular favour, which Allah bestowed upon me. The following words of counsel were delivered to me by Hazrat Khalifatul Masih II:

At this time you are unknown, no doubt, and unheard of, but soon the time is coming when nations will feel proud of you and sing your praises. So mind, you do not take lightly what you say and what you do. Do not think that your movements are only personal, no, but they pertain to the whole British nation. The posterity will imitate your movements and follow them to the letter…if your movements and activities will be in accordance with Islam, and noble and grand, then they will be instrumental in raising the moral tone of your nation, but if they are below the mark and not in strict accordance with Islam, your nation will be the loser, thereby try therefore, to set a noble example for posterity, otherwise God will have another man to fulfill this task. When Ahmadiyyat will have spread all over the world, and spread it must, no power on earth can impede its destined progress, then there will be reverence for you in the hearts of the people, greater, than the one which they have for the greatest of the Prime Ministers.
Review of Religions, June 1947

Maulana-Bashir-Orchard-with-Hazrat-Khalifat-ul-Masih-IV

Maulana Bashir Orchard with Hazrat Khalifat ul Masih IV meeting Mr Montgomery Watt

I close this short review of my life with gratitude to Allah for his blessings and favours and with the declarations that all praise is due to Allah the Lord of all the worlds.

Mr Bashir Orchard served as a missionary in England between 1946 and 1952. He was then posted to Trinidad, West Indies from 1953. In 1957, he was recalled to Rabwah for an eight month refresher course, after which he was posted as a missionary to Guyana, South America. In 1966, he was transferred to Glasgow and remained there until 1983, when he was posted to Oxford, England.

In 1987, he was transferred to Islamabad, England, to concentrate on being Editor of a magazine called ‘Review of Religions’.

Mr Orchard has written several articles and books on Islam including ‘Life Supreme‘ and ‘Guideposts‘.

He would always take part in the Charity Walks and was determined to finish the walk, no matter what the distance was.

He passed away in 2002.  May Allah grant him the highest abode in heaven, Amen.

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

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