Search

ahmadiyyafactcheckblog

Search results

"sir syed"

In the early 1860’s, Mirza Ghulam Ahmad wrote Sir Syed Ahmad Khan a few letters


Intro

I have written extensively about Mirza Ghulam Ahmad and his “theft” of the ideas of Sir Syed Ahmad Khan of Aligarh.  Whether Esa (As) was alive or dead was a “dead” issue in Islamic thought for over 1000 years, then Sir Syed Ahmad Khan wrote his commentary of the Quran in 1880, and had already been writing publicly that Esa (as) was dead in the 1870’s.  In this entry, I am adding some new information to this story.  Afzal Upal has revealed in his book on Ahmadiyya that MGA was actually writing letters to Sir Syed back in the early 1860’s, when he was employed in Sialkot (see page 112).

The reference
“””Since Mirza Sahib liked to debate Christian clerics, Murad Beg who used the nom de guerre
of Mirza Shikasta (and later on Muwahid) and was a resident of Jallandhar, told him, “Syed
Ahmad Khan has written an exegesis of Torah and Injil. If you write to him it may be helpful.”
Thus Mirza Sahib wrote a letter to Sir Syed in Arabic”””. (Shahid, 1958: 97).  See Shahid, Dost Muhammad (1958). Tareekh-e-Ahmadiyyat. Rabwah: Idarat-ul-Musanifeen.

Sir Syed Ahmad Khan argued from the Quran that Esa (As) was dead (1882)

See the scan-work

Sir Syed was the first Muslim in India to ever say that all hadith on the Mahdi were weak…MGA copied

Intro
Like I have written before, MGA and his team copied from Sir Syed on almost every single topic, except Jesus in India, that was tooo ridiculous for any human to conjure up.  In this specific case, I have a scan from the writings of Sir Syed, pre–1891, wherein he says that all hadith on the Mahdi are weak and unreliable.

The scan from tahdheeb al ikhlaaq, vol -7, August 1877

Sir Syed’s view on Esa (as)–1882

Intro
Obviously, MGA took all of his theories on religion from other people.  Sir Syed began publishing his commentary of the Quran in 1880, however, the section which concerns Esa (as) was published (see Nuzhat Haneef) in 1882, MGA almost immediately began calling himself as “like-esa”.  It’s important to note that it was Noorudin who urged MGA to do so. Later on, MGA also copied Sir Syed’s swoon theory and passed it off as his own (see Jesus in India, 1908).  MGA also attracted lots of people who were already following Sir Syed’s new ideas on Islam, Like Maulvi Abdul Karim and others.

The Quotes
i. “Now we must turn to the Holy Quran to see what it says. The Quran makes mention of Jesus’ death in four places … Firstly in Sura Aal Imran, secondly in Sura Ma’ida, … thirdly in Sura Maryam … fourthly in Sura Nisa’. Jesus was not killed by the Jews, either by stoning or by crucifixion, but he died his natural death, and God raised him in rank and status … From the first three verses it is clear that Jesus died a natural death. However, as the Ulama of Islam had followed the Christians, in accepting that Jesus had gone up to heaven alive, before looking at the Quran, so they have tried to interpret some of the words in these verses to accord with their unsound belief.”

(Tafsir Ahmadi by Sir Syed Ahmad Khan, vol. ii, p.48)

ii. Referring to the expression ‘in this’ (Arabic: bi-hi) in the verse: ‘And there is none of the People of the Book but will believe in this before his death’ (4:159), which is generally taken to mean in him (i.e. in Jesus) Sir Syed writes:

“This points to the words ‘And their saying: we have killed the Messiah’ [4:157], and to their saying, and not to the Messiah. So this means: ‘All the People of the Book, before their death, will believe that Jesus was killed’. After this it is said: ‘And on the day of Judgment he, i.e. Jesus, will be a witness against them’. The word ‘ala [‘against’] is used to indicate loss or harm. So the meaning is that on the day of Judgment Jesus will be a witness against their belief.”

(Maktub Sir Syed, No. 2, p. 48)

iii. “Jesus spent his early life migrating from one place to another. His later life was not very long, for he was 33 years of age when he died, and at that time there were only 70 people who believed in him.”

(The Ali Garh Magazine, Intikhab No. 1971, p. 48)

See the lahori website.  I copy and pasted from there. 

Noorudin and Abdul Karim were influenced by Sir Syed

Intro
As we all know, Noorudin, Maulvi Abdul Karim and MGA were all influenced by the writings of Sir Syed.  Sir Syed denied all miracles in Islam by 1880, he denied the Islamic creation theory, the return of Esa (as), the arrival of the Mahdi, the physicality of the Mir’aj, all the hadith work, etc etc etc.  Obviously, Noorudin and Abdul Karim knew each other in 1880 and in the below I present data which proves this fact.

The Quote
“””Humble servant (yaqoob Ali) narrates that Hazrat Moulvi Nurdin Khalifa Awal- in the beginning also was influenced by the thoughts and ways of Sir Syed. But in the company, and training of Hazrat Sahib (MGA) -slowly the impression of sir syed washed away. Moulvi Abdul Karim also in the beginning were fond of Sir Syed.”””
14725474_1635113160121516_3441849895767826467_n

Nuzhat Haneef
She wrote about this topic in her book.  Feel free to review that.

Other Data
Lahori-Ahmadis confirmed that Abdul Karim was influenced by Sir Syed (See the HOPE bulletin, Feb 2008).

Afzal Upal references
He mentions that MGA defended the Orthodox views on the return of Esa (as), as opposed to Sir Syed (M. A. Upal, Towards a computational science of culture, in Proceedings of the27th Annual Meeting of the Cognitive Science Society, page 2568, Lawrence Earlbaum, Mahwah, NJ, 2005).    

The Ahmadi-cleric, Maulvi Syed Muhammad Sarwar Shah was an opium addict!!!–Numani, Sirajulhaq (1915). Tazkiratul Mahdi. Qadian, India: Zia-ul-Islam Press



Intro

My team recently found a rare book written by Ahmadis, and about Ahmadis and from the earliest period in Ahmadiyya.  Its called Tazkiratul Mahdi, it was written by Sahibzada Sirajul Haq, and very early on in this history of Ahmadiyya, in fact, Upal recently quoted it.  Numani, Sirajulhaq (1915). Tazkiratul Mahdi. Qadian, India: Zia-ul-Islam Press. See Upal’s bibliography, page 128 of the book.  His grandson married a daughter of Mirza Basheer-uddin Mahmud Ahmad.

Summary of the quote
Molvi Syed Muhammad Sarwar Shah was a opium Addict. Pir Sirajul Haq Numani writes in his book Tazkiratul Mahdi page 7 part 1 that Molvi Syed Muhammad Sarwar Shah used opium in great quantity. But he left it at the time of Baiat with MGAQ.

When did Sarwar Shah join Ahmadiyya? 
He wasn’t on the list of 313 Ahmadis in 1896.  He seems to have joined some time between 1899–1904.  He was a Deobandi-type-of Muslim before then.  Later on, he became an official ghost writer and companion of MGA, and then a teacher of Mahmud Ahmad, who eventually became the Khalifa in 1914.

Sarwar Shah hated the Lahori-Ahmadis
Sarwar Shah must have been told to write fake stories about the enemies of the Qadianis.

See TADHKIRAH, 2009 EDITION, PAGE 1058

Hadrat Khalifatul Masih IIra related the following dream of the Promised Messiahas in his speech:

There was a throne laid out on the top of the small mosque and I was sitting on it and with me was Maulavi Nur-ud- Din. One person (whose name need not be disclosed)1271 began to attack us wildly. I said to someone: ‘Catch hold of him and expel him from the mosque.’ He pushed him down the stairs and he went away running. Bear in mind that the interpretation of a mosque is the community.

[Barakat-e-Khilafat, Speech of Hadrat Khalifatul Masih IIra, p. 31]

1271—-Note by Hadrat Maulana Jalal-ud-Din Shamsra: In his book Kashful-Ikhtilaf, Hadrat Maulavi Sayyed Sarwar Shahra (published February 1920, page 12) records this dream and adds that the man was Khwajah Kamal-ud-Din. When he was proposing a pact with the newspaper Watan, the Promised Messiahas said that he had seen dreams of warnings about him.

The scans

Syed Abdul Latif accompanied MGA to Jhelum in January of 1903



Intro

In terms of Syed Abdul Latif, Ahmadiyya editors/writers refuse to mention that this guy was given money from the govt. of Afghanistan to go for Hajj, however, he misappropriated those funds and when to Qadian and probably gave MGA the money (See the Afghan Martyrs, by Bashir Ahmad Rafiq 1995, page 45).  The picture in the above is from the Al-Hakam website,  A single page agreement was signed on this day, which gave birth to the famous Durand Line (borderline between Afghanistan and Pakistan). This accord was reached between Sir Mortimer Durand, a British diplomat and civil servant of the British Raj, and Abdur Rahman Khan, the Afghan Amir, to fix the limit of their respective spheres of influence and improve diplomatic relations and trade. The Afghan side was represented by Hazrat Sahibzada Abdul Latifra (who later did Bai‘at of Hazrat Ahmadas and was martyred in Kabul) with others dignitaries. The original 1893 agreement was written in English, with translated copies in Dari.

An additional reference that we need to find
Frank Martin, an Italian engineer serving at that time in Kabul, was a witness to the whole event. He writes:

    “This new man (Mirza Ghulam Ahmad Qadiani), therefore, if his preaching was listened to, would upset Muhammadanism, and as he preached that Mussalmans must regard Christians as brothers, and not as infidel, this would render useless the Amir’s chief weapon, Jehad (religious war), in case of English or Russian aggression. So the Amir, when he heard of all this, sent word to the Moullah (Latif) to return, and the Moullah did so, preaching the new religion as he came and as soon as he was well within the boundaries of the country, he was made prisoner and brought to Kabul.”

Frank A Martin Under the Absolute Amir , Harper and Brothers, London, 1907, p. 203.

Links and Related Essays
http://www.alhakam.org/9-15-november

Mirza Nasir Ahmad’s first marriage—1934

Intro
This entry is about the first wife of Mirza Nasir Ahmad.  Which he married in 1934.

Summary 

Mirza Mahmood second khalifa of Qadiyani jamaat married his son Mirza Nasir, who eventually became the third khalifa, to Syeda Mansoora Begum daughter of Mubarika Begum and Nawab Muhammad Ali Khan of Malir kotla. Nikah was held in July 1934 and Barat proceeded to Malir Kotla on 4 August and returned with bride on 6 August 1934 to Qadiyan. Mirza Mehmood sent his son Mirza Nasir to England for higher studies next month. Mirza Nasir returned to Qadiyan in November 1938. Mansoora Begum died in December 1981. Mirza Nasir remarried to 24 year old Syeda Tahira Siddiqa in April 1982 at an age of 73 years.

The children of Mirza Nasir Ahmad and Syeda Mansoora Begum
1—son Mirza Anas Ahmad
2—daughter Amatul Shakoor
3—daughter Amatul Haleem
4—son Mirza Fareed Ahmad
5–son Mirza Luqman Ahmad (In 1981, married his first cousin, the eldest daughter of Mirza Tahir Ahmad, Shaukhat).

Syeda Tahira Siddiqa Nasir the second wife of Mirza Nasir in her Book KHALIFATUL MASIH SALIS writes:-

“””After one month of marriage Mirza Mehmood sent his son Mirza Nasir to England for higher studies. During this period newly wed Mansoora Begum has faced the situation with great patience and courage. She did not mention of her pain to anyone else.
Once she did not receive money from Mirza Mahmood for his daily expenditures. She wanted to send a letter to her husband in England but had no money to pay postal charges. She was so self honoured a lady that she did not ask for the money even from her parents. So she took one of relative into confidence and sold the real silver or gold embroidery (suchha Gota) of her Dupatta.”””

The scans

Other relevant Essays
https://ahmadiyyafactcheckblog.com/2017/12/02/the-haq-mehr-aka-dowrie-of-dr-tahira-mirza-nasir-ahmads-bride-in-1982/

https://ahmadiyyafactcheckblog.com/2017/11/30/mirza-nasir-ahmads-marriage-with-dr-tahira-in-1982-he-was-73-and-she-was-25/

In 1880, Khan published first volume of his tafsir–and he asserted that Esa (as) was dead…..MGA copied, via Nooruddin

Intro
I have been making this point ever since I read Nuzhat Haneef’s book on Ahmadiyya back in the mid-2000’s.  I have made countless blog entries, read those:

https://ahmadiyyafactcheckblog.com/?s=Sir+Syed

The Quote
“””The Quran makes mention of Jesus’ death in four places… Firstly in Sura Aal Imran, secondly in Sura Ma’ida, … thirdly in Sura Maryam… fourthly in Sura Nisa’. Jesus was not killed by the Jews, either by stoning or by crucifixion, but he died his natural death, and God raised him in rank and status… From the first three verses it is clear that Jesus died a natural death.” (Khan, 1880: 48).
(also See Upal, “Moderate Fundamentalist”(2018),
(https://www.degruyter.com/downloadpdf/books/9783110556643/9783110556643-007/9783110556643-007.pdf), page 82.


Up ↑