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Mirza Ghulam Ahmad called GOG and MAGOG as the Russian and British Christians

Intro
In 1893, in an arabic only book (Hamamatul Bushra), MGA called the Russians and British Christians as GOG AND MAGOG. This is ironic, since MGA lived under the protection of the British government. Furthermore, since 1984, the Ahmadiyya Khalifa has been living in the UK on asylum and under the protection of the British. MGA had also called the Christian missionaries as DAJJAL. Later on in 1908, in Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, MGA again asserted that the European powers, and not just the missionaries were GOG and MAGOG, see Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 83-88, via Essence of Islam Vol.1.
Continue reading “Mirza Ghulam Ahmad called GOG and MAGOG as the Russian and British Christians”

Ahmadiyya missionaries are sent to Russia illegally in 1923-1924

Intro
I came across an interesting book just recently, it is: “A call to Islam in the USSR” by A.R. Mughal. This book is essentially an oral narrative by Maulvi Zahoor Hussain of his imprisonment in the USSR. I have read this book thoroughly and am shocked at the behavior of Ahmadiyyat and the involvement of the British in their support. This book essentially proves to the world that Ahmadiyyat always had support from the British government in almost every aspect of its operations. Another Ahmadi Murrabi was also sent, Maulvi Muhammad Amin.
Here are a few quotes from the Al-Fazl of 1923. It proves that Ahmadis did work with the British govt in terms of spying on Russia. Maulvi Abdul Majid was also sent by the Khalifa, not much is known about his life. Maulvi Zahoor Hussain’s grandchildren live in the USA nowdays, his grandson is a major worker of Ahmadiyya INC. @Harris_Zafar. The Khalifa, Mirza Basheer ud Din Mahmud Ahmad mentioned this incident in 1945 via a speech that was turned into a book, “The Economic System of Islam”, see page 75), Maulvi Zahoor Hussain was in the audience.
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1921
Maulvi Muhammad Amin was sent to Russia by the Khalifa.
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1923
See “Ahmadyya, British-Jewish connections” by Bashir Ahmad
Mahmud Ahmad sent Maulvi Muhammad Amin to Iran and Central Asia in 1921 (see Ahmadiyya British-Jewish connections, page 87). Also see, Fateh Muhammad Sayal, “Jamaat Ahmadiyya Ki Islami Hidmat”, 1927, Lahore, Page 30. By 1923, Maulvi Muhammad Amin has been arrested a few times for spying on behalf of the British Govt., (see page 87).  Also See Al-Fazl, Qadian, 14 Aug 1923 and Al-Fazl, Qadian, 28 Sep, 1923.  

Maulvi Muhammad Amin relates:

“Although I had gone to Russia for the propagation of Ahmadiyyat yet I served the interest of the British Government also side by side my preaching because the interests of the Ahmadiyya sect and those of the British government are closely interlinked with each other and whenever I preached my beliefs I must have to serve the British government.  The centre of our Ahmadiyya sect is in India, therefore, during my preaching I had to describe the religious freedom and blessings of the British rule in India”  (see Al-Fazl, 28 Sep, 1923).

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“”””Since Muhammad Amin Khan has no passport, as soon as he reached the first Railway Station at Qabza he was held up on the charge of spying for the British. All that he possessed including clothes, books, etc., were seized. He remained there for one month after which he was imprisoned at Ishqaband Jail. From there he was removed to Tashkent via Samarkand under the guard of Muslim Russian Police where he was jailed. During his two month imprisonment, his statements were repeatedly recorded to prove him a British spy. When his statements could not serve their purpose they resorted to threats and tried to allure him. His photographs were taken so that he could easily be recognized  and arrested again. At last he was taken to the Afghan border at Goshgi where he was deported to Herat (Afghanistan).

Since this mujahid had determined to propagate truth in that territory, he preferred death to his return. He, anyhow, again managed to escape from the Russian police and reached Bokhara. There he freely lived for 2 months but was, at last arrested on the charge of spying for the British.  He was subjected to torture and a heart-rendering treatment was meted out to him during his imprisonment.  Subsequently, under the guard of the Russian Muslim Police he was deported towards Iran.

Even after these events his thirst did not quench.  He got an opportunity to escape at Kakan Railway Station from the Police custody and fled to Bokhara.  All the way he travelled on foot.  After one week he was arrested in Bokhara and was taken to Samarkand via Kakan.  He managed to escape from police custody this time too and reached Bokhara. “””” (see al-fazl of 14 Aug 1923.
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On 25 October 1926:
Maulana Zahoor Hussain returned to Qadian after two years of imprisonment in Russia. This devout missionary traveled to the Soviet lands to spread the message of the Jamaat, but was apprehended upon his arrival on the false suspicions of espionage. He patiently faced barbaric torture and other hardships during his captivity.

The Data
In 1928, the Ahmadiyya Khalifa opened his Jamia-Ahamdiyya. He built this with the idea of training murrabis/mullahs and sending them out into the world as a means to further his portfolio of global income. But before the opening, the Khalifa would approve Ahmadi’s per his own whims, and thus, most Ahmadiyya maulvi’s in this era never got a proper education as Imams. Thus, Maulvi Zahoor Hussain was a young Indian-Ahmadi(see page 112) was made an imam and sent out. Jalal-ud-din Shams, was sent to Syria and then later Kababir as he somehow converted an entire village to Ahmadiyyat. When the school began, Mirza Sharif Ahmad also attended this initial class of murrabis/mullahs (Mughal). He makes a rare appearance in the history of Ahmadiyyat. I am not sure whether he graduated or not, however, it is clear that he was never posted as a murrabbi anywhere. The one thing that Mirza Sharif Ahmad was good at was taking pictures and other activities that somehow kept him connected to Ahmadiyya. Furthermore, Mahmud Ahmad was planning to send murrabis to every country that the British occupied and even had his eyes on other countries.

Mahmud Ahmad had planned to send a murrabi secretly into the USSR. He had sent a surveyer intially to check out the possibility of illegal entry, the surveyer had reported back that it was possible to sneak into the USSR. When the day finally came for Mahmud Ahmad to select a person…he didnt choose his younger brother, instead he chose Maulvi Zahoor Hussain who followed the orders of his “peer”. He thus began his journey as he travelled from Qadian to Afghanistan and then to Iran in 1924. He seemed to buy assistance all along the way. He consistently found people who housed him and guided him as he attempted to sneak across the Iran/USSR border. When the day finally came for him to sneak into the USSR, he followed his route as his guide had explained and prayed to his God for support in this illegal endeavor. From his own account, Maulvi Zahoor Hussain was apprehended very shortly after entering the USSR. He was immediately arrested for not having a visa. He was immediately detained and began to be questioned as to why he was in the USSR. The USSR quickly confiscated all of his personal belongings and found some rather shocking documents that led to the conclusion that Maulvi Zahoor Hussain was spying on behalf of the British government through the mask of Ahmadiyyat.

The Soviets questioned him intensely. The British were not on good terms with the USSR and they were thus questioning Maulvi Zahoor Hussain in terms of the relationship between Ahmadiyya and the British. Further, the Russians had confiscated some secret instructions from Mahmud Ahmad to this maulvi, the instructions were as such:

“When you reach Bukhara ans start converting people to Ahmadiyyat, do not disclose the names of the new converts to anyone. So much so that even the Ahmadi converts were to be kept in the dark about each other’s identity. However, when you shift from one town to the next, then select one of the most efficient and truthful Ahmadis from the whole lot and apprise him of the names and other details of all the Ahmadis in the area. You should tell the chosen person to continue meeting all the Ahmadis in he town strictly on an individual basis. This instruction should be adhered to both in word and spirit at all times” (page 63).

After reading this and other papers from the bags of Maulvi Zahoor Hussain, the Russians had concluded that this Ahmadi was in fact a spy and had thus scheduled him for execution. This also led to beatings and intense questioning. The Soviets kept trying to get this Ahmadi-Mullah to confess that he was in-fact spying for the British…however, this Maulvi had been trained very well at Qadian and kept his mouth shut, he stuck with his alibi which was to state that he was simply a cleric of the Ahmadiyya who was instructed to trespass the USSR and gain converts to Ahmadiyya. However, the Soviets weren’t buying it! They knew of the Ahmadiyya and its close relationship with the British Government. They were even able to get books of Mirza Ghulam Ahmad and thus questioned this Maulvi based on those books, it seems that “Jihad and the British govt” was also included in these collections.

Further, during the course of his stay in various jails in the USSR, this Maulvi reports that he had converted a few people to Ahmadism. He states that his strategy of tabligh was to hide the prophethood of Mirza Ghulam Ahmad and to focus on the spirit and support of Islam that Ahmadiyya was selling as if Islam was a product. Through his process of masking Ahmadiyat, he was able to secure a few converts. It so happened that these Muslims who had unknowingly converted to Ahmadiyyat were still in the habit of praying salat behind Sunni Imams. The Ahmadi-Maulvi quickly scolded them and explained to them that Muslims were spiritually dead, and thus praying behind Sunni Imams was useless. He also explained the Ahmadiyya principle that Sunnis and Shi’ites were now Kafirs since they rejected Mirza Ghulam Ahmad. These newly converted Ahmadis must have been shocked in terms of the isolation aspect of the “A”.

Meanwhile, back in the interrogation rooms, Maulvi Zahoor Hussain kept getting transferred to different jails and questioned about his religion and the British govt., all the while he kept frequent contact with Qadian. Eventually he was transferred to some prison in Moscow and I’m sure that Mahmud Ahmad was informed of this final transfer. It should also be noted that almost 1 1/2 years had elapsed and Maulvi Zahoor Hussain hadnt been executed or let free by the Soviets. However, the rumors in the jails began to circulate that the execution of Maulvi Zahoor Hussain was very close. Maulvi Zahoor Hussain had kept in touch with Mahmud Ahmad in Qadian and Mahmud Ahmad had been actively trying to get his agent released and thus avoid execution. It so happened that Mahmud Ahmad used his positive connections with the British Government and arranged for Maulvi Zahoor Hussain to be released through diplomatic discussions between a certain ambassador of the British and the USSR, who just so happened to be in Moscow. In the introductory pages of this book, Mirza Bashir Ahmad wrote a heart-felt letter explaining how the British came to the rescue of Ahmadiyyat and were able to get their murrabi released and thus avoid execution.

After a 2-year prison stay, Maulvi Zahoor Hussain was going to be released by the USSR and thus avoid execution for espionage. The Ahmadiyya Movement thanked the British government and Maulvi Zahoor Hussain was coming home. Maulvi Zahoor Hussain was released from prison in 1926 and traveled south from Moscow until he reached Baghdad. As part of the deal between the USSR and the British, Maulvi Zahoor Hussain would meet a high ranking British official in Baghdad and then catch a ship to Karachi. Maulvi Zahoor Hussain reached Qadian and was celebrated as hero.
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Conclusion

For years and years and years, Ahmadis have been telling Muslims that they are not spies and they are not in cahoots with the British Government. However, in the case of Maulvi Zahoor Hussain and his two years in the USSR, we have a serious case of an Ahmadi-citizen of the British Government who was given specific orders by the Khalifa to trespass into the USSR and gain converts.  Furthermore, the preaching strategy of Maulvi Zahoor Hussain was to effectively hide the prophethood of Mirza Ghulam Ahmad as they knew it would be a barrier to conversion. I can say with certainty that this was policy of Ahmadiyyat in the USA, Europe, Africa, Indonesia, etc etc etc.

Here are a few quotes from the Al-Fazl of 1923.  It proves that Ahmadis did work with the British govt in terms of spying on Russia.  Thanks to the author “Ahmadyya, British-Jewish connections” by Bashir Ahmad

The Quotes

Maulvi Muhammad Amin relates:

“Although I had gone to Russia for the propagation of Ahmadiyyat yet I served the interest of the British Government also side by side my preaching because the interests of the Ahmadiyya sect and those of the British government are closely interlinked with each other and whenever I preached my beliefs I must have to serve the British government.  The centre of our Ahmadiyya sect is in India, therefore, during my preaching I had to describe the religious freedom and blessings of the British rule in India”  (see Al-Fazl, 28 Sep, 1923).

——————————————————————————————————————————————————

“”””Since Muhammad Amin Khan has no passport, as soon as he reached the first Railway Station at Qabza he was held up on the charge of spying for the British.  All that he possessed including clothes, books, etc., were seized.  He remained there for one month after which he was imprisoned at Ishqaband Jail.  From there he was removed to Tashkent via Samarkand under the guard of Muslim Russian Police where he was jailed.  During his two month imprisonment, his statements were repeatedly recorded to prove him a British spy.  When his statements could not serve their purpose they resorted to threats and tried to allure him.  His photographs were taken so that he could easily be recognized  and arrested again.  At last he was taken to the Afghan border at Goshgi where he was deported to Herat (Afghanistan).

Since this mujahid had determined to propagate truth in that territory, he preferred death to his return.  He, anyhow, again managed to escape from the Russian police and reached Bokhara. There he freely lived for 2 months but was, at last arrested on the charge of spying for the British.  He was subjected to torture and a heart-rendering treatment was meted out to him during his imprisonment.  Subsequently, under the guard of the Russian Muslim Police he was deported towards Iran.

Even after these events his thirst did not quench.  He got an opportunity to escape at Kakan Railway Station from the Police custody and fled to Bokhara.  All the way he travelled on foot.  After one week he was arrested in Bokhara and was taken to Samarkand via Kakan.  He managed to escape from police custody this time too and reached Bokhara. “””” (see al-fazl of 14 Aug 1923.
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Links and Related Essays

https://ahmadiyyafactcheckblog.com/2016/10/13/ahmadiyya-missionaries-are-sent-to-russia-illegally/

https://ahmadiyyafactcheckblog.com/2016/10/14/was-ahmadiyya-spying-on-behalf-of-the-british-govt-in-russia-in-the-1920s/

https://ahmadiyyafactcheckblog.com/2018/10/11/the-furqan-force-from-the-ahmadiyya-british-jewish-connections-1994-by-bashir-ahmad/

https://ahmadiyyafactcheckblog.com/2018/08/26/justice-munir-always-favored-ahmadis/

https://ahmadiyyafactcheckblog.com/2017/10/13/in-1985-zafrullah-khan-admitted-to-boycotting-the-funeral-of-jinnah-and-gives-a-stupid-excuse/

https://ahmadiyyafactcheckblog.com/2019/01/08/the-failed-marriages-of-muhammad-zafrullah-khan-1893-1985/

https://ahmadiyyafactcheckblog.com/2017/10/03/ahmad-kareem-shaikh-ak-shaikh-explains-how-ahmadiyya-leadership-had-him-investigated-for-hate-crimes/

https://ahmadiyyafactcheckblog.com/2018/09/20/professor-humphrey-j-fisher-and-j-spencer-trimingham-called-ahmadiyya-a-maritime-implantation-in-west-africa/

25-31 October

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Syllabus of Tehrik e Jadid National Quiz Competition By Anwer Khan, National Secretary Tehrik e Jadid

Intro
Anwar Khan also spelled as Anwer Khan is a famous Qadiani-Ahmadi who lives in the USA. He is the son of a Qadiani murrabi, hence the level of brainwashing is understood. Anwar Khan seems to be in-charge of Tehrik e Jadid in the USA.
Continue reading “Syllabus of Tehrik e Jadid National Quiz Competition By Anwer Khan, National Secretary Tehrik e Jadid”

In 1835, Pfander said that Eisa (as) was dead and called his physical return a contradiction

Intro
Karl Gottlieb Pfander (1803–1865), spelt also as Carl Gottlieb Pfander orC.G. Pfander, was a Basel Mission missionary in Central Asia and Trans-Caucasus, and the Church Missionary Society polemicist to North-Western Provinces—later became Agra Province – present Agra in Uttar Pradesh – North India. He was known for converting Muslims to Christianity. He authored Mizan al-Haqq (The balance of truth), an apologetic, Remarks on the nature of Muhammedanism, and more. 

He seems to have read George Sale’s english translation of the Quran and used that as his basis for understanding Islam, thus, he also mis-translated mutawafeeka in 3:55 as death. His attack on Islam was published in the 1830’s.

He famously debated Ramatullah Karanvi in 1854. Sir William Muir and Imad ud Din were also there.

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Mizan al-Haqq (The balance of truth), an apologetic, Remarks on the nature of Muhammedanism

Mizanulhaq by Pfander
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Quotes from Mizan al-Haqq (The balance of truth), in terms of the death of Eisa (as)
https://study-islam.org/mizanul-haqq-balance-truth/chapter-3

See Part-1, Chapter 3

“””One proof of this is that there is a difference of style in different parts of the Old Testament, thus showing that it is not the composition of one man, or indeed of one age. Then, again, there exist apparent though not real contradictions between different accounts of the same incident and other matters of no real spiritual importance. This proves that the Jews have made no attempt to change the text in order to get rid of apparent contradictions. The force of this argument will be understood from an illustration drawn from the Qur’an. In Surah 3 (Al ‘Imran), ver. 48, we are told that God said, “O Jesus, verily it is I that cause Thee to die and that take Thee up unto Myself”: and in Surah 4 (An Nisa), ver. 157, speaking of Jesus, we are told: “And there is none of the People of the Book but shall assuredly believe on Him before His death.” Some doubt whether the latter pronoun refers to Christ, but there is no doubt as to the mention of His death in Surah 19 (Maryam), ver. 34, where He is represented as saying: “And peace be upon Me the day I was born and the day I shall die, and the day I shall be raised alive.” Yet in Surah 4, ver. 156, it is denied that the Jews slew Him: “And they slew Him not, and they crucified Him not.” At first sight the reader would imagine that there was a contradiction here, some places asserting Christ’s death, another denying it. Yet the very fact of this apparent contradiction being found in the Qur’an is a proof that the Muslims have not corrupted the text, in spite of the reading قَبْلَ مَوْتِهِمْ (“before their death”), which Baizawi 9 records, for قَبْلَ مَوْتِهِ (“before His death”). So it is also with apparent contradictions in the Bible. Their very existence is a strong proof that no attempt to reconcile them by altering the text has been made.””””
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1854
Pfander vs. Rahmatullah debate

While in India, he engaged with Muslim religious leaders in a famous public debate at Agra on 10 and 11 April 1854 at the invitation of Islamic scholar Rahmatullah Kairanawi. Several hundred Muslims and Christians gathered in the school room of Agra’s Church Missionary Society to listen to a series of public debates between Pfander, a German CMS Protestant missionary, and Kairanawi, a Sunni theologian. Pfander supporters included British East Indian Company servants, who represented India’s colonial power and its protection of European missionaries; Pfander’s co-workers including Thomas Valpy French, who later became the first bishop of Lahore; local Christian converts from Islam, and representatives of the Anglican Church. Local Shi’ites and Sunni audiences; local Catholic missionaries, who disliked the work of Protestants, Muhammad Wazîr Khân, a physician in British-run medical hospital; and prolific Islamic writer and scholar Imad ud-din Lahiz were in the crowd on Kairanawi’s side.[2][3]

Although the debate had been slated to address the topics of the Quran as the word of God, the Trinity and the sending of Muhammad, the debate centered around a single point, the authenticity of Christian scriptures. Pfander, well versed in the traditional argument, defended the integrity of the New Testament and Old Testament, while Kairanawi insisted that the Christian scriptures had been abrogated using the apocryphal 16th century Gospel of Barnabas as his main source, which he thought was the only authentic Gospel.[9] After two days of debate, both claimed victory.

Pfander was not prepared against the arguments of Kairanwi and hence his position remained relatively weak.[10] This emboldened the Muslim debaters to contest in their future polemics.

The interest the debate aroused led a number of Muslims to read Pfander’s literature and consider the questions that had been discussed. Some, such as the leading Sufi scholars and theologians Imad ud-din Lahiz and Safdar Ali, both of whom attended the debate, proclaimed their conversion to Christianity.

Imad ud-din Lahiz, for example, who assisted Kairanawi in representing the Islamic side in the debate, was so impressed with Pfander and his detailed arguments in his Magnum opus Mizan Al Haqq (The Balance of Truth) that he noted upon his conversion to Christianity:

“We can now, I think, say that the controversy has virtually been complete … [that] the Christians have obtained a complete victory, while our opponents have been signally defeated.”[11]

William Muir, Secretary to the Government of the North West Provinces, described these debates between Pfander and Kairanawi in an article published by the “Calcutta Review,” along with recent history of Christian mission to Muslims. Having observed the debate by himself, he later labeled these articles as The Mohammedan Controversy in 1897.
_____________________________________________________________________________________________Legacy

Pfander’s chief legacy to posterity is undoubtedly his book Mizan ul-Haqq (The Balance of Truth), modelled on the style of Islamic theological works, and attempting to present the Christian gospel in a form understandable to Muslims. He offered reasons to believe that the Bible is the inspired word of God, neither corrupted nor superseded, and argued that the Qur’an itself testifies to the reliability of the Christian scriptures and the supremacy of Christ. He attempted to prove from the Qur’an and other Islamic writings some alleged fallibilities in Islam and its prophet, noting a historic contrast between the violence of Islamic expansion and the peaceable spread of the early church. The Mizan ul-Haqq stimulated a number of carefully argued refutations from Islamic scholars, followed by further writings from Pfander himself. It marked an important new phase in Muslim-Christian relations, when profound theological issues were addressed for the first time by recognised scholars.

In his history of the CMS, Eugene Stock described Pfander as “the greatest of all missionaries to Mohammedans.” Temple Gairdner remarked that Pfander possessed the three great requisites for public controversy: absolute command of his subject, absolute command of the language, thought and manner of the people, and absolute command of himself. Samuel Zwemer defended his dogmatic and controversial methods, pointing out that Christ and his apostles engaged in similar public debate with individuals and crowds.

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Links and Related Essay’s

https://en.wikipedia.org/wiki/Karl_Gottlieb_Pfander

Who is Reverend Imad-ud-Din?

In 1734, George Sale mis-translated mutawafeeka in 3:55 as death

http://arthursclassicnovels.com/arthurs/koran/amervers-koran-sale.htm#iii

https://en.wikipedia.org/wiki/Voltaire

https://en.wikipedia.org/wiki/George_Sale

https://www.gutenberg.org/cache/epub/7440/pg7440-images.html

https://www.loc.gov/item/prn-07-001/

  1.  Anderson, Gerald H. (1999). Biographical Dictionary of Christian Missions. Wm. B. Eerdmans Publishing. p. 532. ISBN 978-0-8028-4680-8.
  2. Jump up to:a b c d e f g h “Carl Pfander the catalyst: Pietism and mission” (PDF). ktp.isam.org.tr. Retrieved May 15, 2012Pfander Carl(Karl) Gottlieb, born 3 November 1803 at Waibllngen, Germany. After attending the local Lateinshcule, he started missionary training in Germany.
  3. Jump up to:a b c d e f g h i j k Powell, Avril Ann (1993). Muslims and Missionaries in Pre-Mutiny India. Routledge. pp. 132–. ISBN 978-0-7007-0210-7.
  4. Jump up to:a b c d e f g “PFANDER, pfān’der, KARL GOTTLIEB: Missionary to the Mohammedans”. ccel.org. Retrieved May 19, 2012He married first Sophia Reuss, a German, in Moscow, July 11, 1834, who died in childbed in Shusha, May 12, 1835; second, Emily Swinburne, an Englishwoman, in Calcutta, Jan. 19, 1841, who bore him three boys and three girls, and survived him fifteen years.
  5. Jump up to:a b c d e “The legacy of Karl Gottlieb Pfander. (missionary in the Muslim world)”. Questia Online Library. Retrieved May 21, 2012Karl Gottlieb Pfander has been described as the “foremost champion of his age” in the assault upon “the embattled forces of the False Prophet.” – In 1825, after completing his course, Pfander was ordained in Lutheran orders and stationed at Shusha, the provincial capital of Karabagh in Russian Armenia.
  6. Jump up to:a b c d “Carl [Karl] Gottlieb Pfander”. muhammadanism.org. Retrieved May 24, 2012Dr. Pfander’s writings, which consist of three treatises: first, Mizan-ul-Haqq, or “Balance of Truth”; second, Miftah-ul-Asrar, or “Key of Mysteries”; and third, Tariq-ul-Hyat, or ” Way of Salvation.” They were originally written in Persian, but have also been published in Urdoo
  7. ^ Powell, A. A.; Muslims and Missionaries in Pre-mutiny India, 1993; Routledge, Pages 115–116, 128
  8. ^ Wolff, J.; Travels and Adventures of the Rev. Joseph Wolff, Cambridge University Press, 2012; Page 411
  9. Jump up to:a b Schirrmacher, Christine: Mit den Waffen des Gegners. Christlich-muslimische Kontroversen im 19. und 20. Jahrhundert, dargestellt am Beispiel der Auseinandersetzung um Karl Gottlieb Pfanders „Mizan al-haqq“ und Rahmatullah ibn Halil al-´Utmani al Karanawis „Izhar al-haqq“ und der Diskussion über das Barnabasevangelium. (Islamkundliche Untersuchungen; 162). Berlin, 1992.
  10. ^ Bennet, C. (1996). “The Legacy of Karl Gottlieb Pfander” (PDF).
  11. ^ Imad-ud-Din, “The Results of the Controversy in North India with Mohammedans,” Church Missionary Intelligencer (hereafter CMI) 10 (1875): 276
  12. ^ Stock, Eugene, The History of the Church Missionary Society (London, Church Missionary Society, 1899), p. 220
  13. Jump up to:a b “The Armenians. 1864–1866”. centurymysteries.com. Archived from the original on March 4, 2016. Retrieved May 22, 2012But when copies of Dr. Pfander’s book were brought to Constantinople, which defended Christianity against Mohammedanism, and assailed the latter, it was detained at the custom-house; yet copies got abroad in some way, without foreign agency, and were sought by Mohammedans who were interested in the great question it discussed.
  14. ^ “Arabo-Turkish and Armeno-Turkish Versions”. justus.anglican.org. Retrieved May 14, 2012In 1859 the C.M.S. sent to Constantinople the ablest of their Mohammedan missionaries, Dr. Karl Gottlieb Pfander and Koelle. Pfander (1803–1865)
  15. ^ Cox, Jeffrey (2002). Imperial Fault Lines:Christianity and Colonial Power in India, 1818–1940. Stanford University Press. pp. 59–60. ISBN 978-0-8047-4318-1.
  16. ^ Sir William MuirThe Mohammedan Controversy: Biographies of Mohammed, Sprenger on Tradition, The Indian Liturgy, and the Psalter, T. & T. Clark, 38 George Street, Edinburgh, Scotland, 1897, pp. 20.
  17. ^ “2002 Site Updates”. muhammadanism.org. Retrieved May 16, 2012Carl [Karl] Gottlieb Pfander. This book discusses the doctrine of the deity of Christ and the Trinity. In English, the book is known as Miftah-ul-Asrar: The Key of Mysteries.
  18. ^ Pfander, Carl Gottlieb (1912). Taríqu’l-hyát: (The Path of Life)William St. Clair Tisdall. Christian literature society for India.
  19. ^ Pfander, Carl Gottlieb; William St. Clair Tisdall (1976). The Mizanu’l haqq:the Mohammedan controversythe University of Michigan. Indo-Asiatic Publishers.

 

  1.  Pomeau. Voltaire en son temps.
  2. ^ A SKETCH OF THE LIFE OF GEORGE SALE [from AlKoran 1891 version]
  3. ^ The Koran, commonly called the Alcoran of Mohammed: translated into English immediately from the original Arabic; with explanatory notes, taken from the most approved commentators, to which is prefixed a preliminary discourse
  4. Jump up to:a b Arnoud Vrolijk Sale, George ODNB, 28 May 2015
  5. Jump up to:a b c Alexander Bevilacqua: The Qur’an Translations of Marracci and Sale, Journal of the Warburg and Courtauld Institutes
  6. ^ The Koran. Translated by George Sale, with explanatory notes and Sale’s preliminary discourse. With an Introduction by Sir Edward Denison Ross, C.I.E., Ph.D., etc. 8½ × 6, xvi 608 pp., 8 plates. London: F. Warne & Co., Ltd. (1922). Journal of the Royal Asiatic Society of Great Britain & Ireland, 54(2), 282-283. doi:10.1017/S0035869X00150397
  7. ^ https://archiveshub.jisc.ac.uk/search/archives/193f537e-388c-3570-b245-31eb44604448
  8. ^ “THOMAS JEFFERSON’S COPY OF THE KORAN TO BE USED IN CONGRESSIONAL SWEARING-IN CEREMONY”LIBRARY OF CONGRESS, WASHINGTON, D.C. 20540 USA.
  9. ^ “CONGRESSWOMAN TLAIB INSPIRES PALESTINIAN-AMERICANS WITH A DRESS AND A HASHTAG”NPR.ORG. RETRIEVED 4 JANUARY 2019.

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Ahmadi’s arrested in Bangladesh for negligence over Shezan Factory fire wherein 50 people died

Intro
On 9 July 2021, a factory of Hashem Foods Limited, sister concern of Sajeeb Group, in Rupganj caught fire resulting in 52 deaths. Abul Hashem, Chairperson of the group, denied any responsibility, however, he was arrested along with his four sons, including Deputy Managing Director Hasib Bin Hashem and Director Tareq Ibrahim were also named in the case, according to Narayanganj’s Superintendent of Police Zaidul Alam.

This a Shezan factory in Bangladesh erupted in a fire wherein 50 workers were trapped on the 3rd floor and burned to death, another 50 jumped off of the 3rd floor and sustained massive injuries. This is a factory of Hashem Foods Ltd in Rupganj, Narayanganj district, on the outskirts of Dhaka.

The factory was making Shezan juice. The presence of chemicals and flammable substances including polythene and clarified butter contributed to the blaze in the factory and made it more difficult to bring under control, the state-run Bangladesh Sangbad Sangstha news agency reported. A clash broke out between relatives of missing factory workers and law enforcement; three shotguns were stolen from a Bangladesh Ansar camp.

An Ahmadi, who works for MTA-Bangladesh broke the story. Watch the video herein—-https://twitter.com/SilentPrecant/status/1413869701352939520

Abul Hashem, Chairperson of the group (CEO) claims that it was worker error which most likely caused the fire.
Continue reading “Ahmadi’s arrested in Bangladesh for negligence over Shezan Factory fire wherein 50 people died”

Who is Maulana Karam ilahi Zafar?

Intro
In 1946, and after the end of WW-2, of which Spain was neutral, the #qadianis sent 2 missionaries, Maulana Karam ilahi Zafar and Mr. Mohammad Saqi (also spelled as Maulana Muhammad Ishaque Saqui). However, after only a few months, the mission was shut down and the murrabi’s were schedule to be re-directed. This is interesting since neither could speak any spanish. Mr. Mohammad Saqi was sent to Trinidad and Tobago, whereas Maulana Karam ilahi Zafar decided to stay (and was approved by the Khalifa to stay) on in Spain and sold perfumes at open markets for years and years. He settled in Madrid and stayed in Spain til at least 1982 (see the photo in the below with Mirza Tahir Ahmad). He doesn’t seem to have had converted many people to Ahmadiyya, since their was no Ahmadiyya mission house, nor was there any place of worship.

It is unclear whether his family was able to live with him in Spain. Nevertheless, there is a famous photo from 1982 wherein the Khalifa, Mirza Tahir Ahmad is holding the daughter of Maulana Karam ilahi Zafar, who is barely 5-6 years old (See Ahmadiyya Muslim Mosques around the world, 2008).

The year of his death is unknown.

Continue reading “Who is Maulana Karam ilahi Zafar?”

The history of #Ahmadiyya in #Spain

Intro
Watch my video on this topic herein. By 2021, we estimate barely 200 Ahmadi’s in all of Spain. In 1936, the #qadianis sent a missionary to Spain, which was unheard of in those days (See Ahmadiyya Muslim Mosques around the world, 2008). His name was Malik Mohammad Sharif (Also written as Malik Mohammad Sharid Gujrati, arrived in Madrid on March 10, 1936). Per Ahmadiyya sources, there was a civil war going on and he was re-directed to Italy. Malik Mohammad Sharif was never heard of again in the history of #ahmadiyya. 10 years later and after the end of WW-2, of which Spain was neutral, the #qadianis sent 2 missionaries, Maulana Karam ilahi Zafar and Mr. Mohammad Saqi (also spelled as Maulana Muhammad Ishaque Saqui). However, after only a few months, the mission was shut down and the murrabi’ were schedule to be re-directed. This is interesting since neither could speak any spanish. Mr. Mohammad Saqi was sent to Trinidad and Tobago, whereas Maulana Karam ilahi Zafar decided to stay (and was approved by the Khalifa to stay) on in Spain and sold perfumes at open markets for years and years. He settled in Madrid and stayed in Spain til at least 1982 (see the photo in the below with Mirza Tahir Ahmad). He doesn’t seem to have had converted any people to Ahmadiyya, since their was no Ahmadiyya mission house, nor was there any place of worship.

In 1970, Mirza Nasir Ahmad visited Spain in an unprecedented visit. It is unclear how this was arranged, it was most likely through Muhammad Zafrullah Khan and other #ahmadis who work politically. Mirza Nasir Ahmad returned in 1980 and laid the foundation stone of the Basharat Mosque in Pedro Abad, Cordoba, Spain.

Karam Ilali Zafar, then still a missionary in Spain, was sent to Granada, Andalusia, in 1982. After spending five years he was transferred to Portugal in 1987 where he spent nine years. He then returned to Granada and after serving almost 60 years, mostly in Spain, he died in 1996. He is buried in a cemetery in Pedro Abad.[6]

Continue reading “The history of #Ahmadiyya in #Spain”

Gay Qadiani-Ahmadi-politician in the UK, Imran Ahmad Khan is accused of sexually assaulting teenage boy

Intro
Imran Ahmad Khan is an openly gay-Qadiani-Ahmadi who was appointed as a politician by the British parliament. #Ahmadis celebrated his appointment, he works secretly for the interests of the Qadiani jamaat in the UK (See Rabwah Times). Nevertheless, he was recently accused of sexually assaulting a teenage boy in 2008 and is currently on trial, Imran Ahmad Khan is alleged to have groped the teenager in Staffordshire in 2008. His brother is also a famous politician, Karim Ahmad Khan (who is married to and divorced the 4th Khalifa’s daughter, Mona). #Qadiani Ahmadi’s have a long history of homosexual rape, it all started in Qadian with Mirza Ghulam Ahmad and then later with his son, Mirza Basheer ud Din Mahmud Ahmad, as he raped many boys in Rabwah. Moreover, there is a similar rape case in Allen, Texas wherein a Qadiani-Ahmadi groped and sexually assaulted a young Qadiani Ahmadi and that case is also pending. In 2020, Imran Ahmad Khan defended #Ahmadiyya via the adjournment debate he called on the persecution of Ahmadi Muslims. He grew up around Zafrullah Khan and may have been raped as a child, molested and etc. In fact, it seems that Razi Ullah Noman aka #ahmadianswers was also raped by #Ahmadis while he was growing up in Canada at the Ahmadiyya Abode Building. 
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Rabwah Times celebrating his victory

Continue reading “Gay Qadiani-Ahmadi-politician in the UK, Imran Ahmad Khan is accused of sexually assaulting teenage boy”

The Ahmadiyya Jalsa at Rabwah in 1954

Intro
1954 is an interesting year in the history of #ahmadiyya. The Khalifa was allegedly stabbed in the back in the early part of 1954 at Masjid Mubarak in Rabwah. The Khalifa then toured London and Europe again. In December, the Jalsa was held in Rabwah. Not a single Ahmadi was killed in the year of 1954. In the below, we have produced a book which seems to be a speech by the Khalifa on a Tuesday, during the Jalsa at Rabwah. The 1956 Jalsa would be the final Jalsa wherin the 2nd Khalifa would give a speech.
_____________________________________________________________________________________________1954, December 28th

The Khalifa claims that 17:104 (17:105 in the Qadiani Quran) means that Jews will get their own country. This was the Jalsa of 1954.

He also said that America and their nuclear bombs (H-bombs and A-bombs) can’t stop Muslims of getting it back. Nor can Russia. The Jews in Israel is temporary (arzi). Muslims of the Ummah will for sure (lazmee) take it back over. The Khalifa claims that this is destiny (taqdir), and keeps saying that the land of Israel was destined to be in Muslim hands.

Scan of page 78, wherein the Khalifa claims 

Scan wherein the Khalifa says that America and their nuclear bombs can’t stop Muslims of getting it back. Nor can Russia. The jews in Israel is temporary (arzi). 

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Links and Related Essay’s

The 1956 Jalsa Salana at Rabwah, Pakistan

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