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Thorough research work on the Ahmadiyya Movement, #ahmadiyya #ahmadiyyat #ahmadiyyafactcheckblog #messiahhascome

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In 1918, Ahmadi’s told Walter that MGA’s god revealed to him that Yuz Asaf= Eisa (As)

Intro
In 1913, Howard Arnold Walter travelled to Kashmir and inquired about the tomb of Yuz Asaf. In 1914, he wrote “Islam in Kashmir” in the Moslem World magazine. The ROR of Nov-1915 reviews his article that appeared in the “Young Men of India”. The ROR of Dec-1915 has an article by him entitled, “Devotional Readings in the Quran”. He was also conducting research on Ahmadiyya in this era. From 1916-1918, H. A. Walter seems to have written this in-depth biography of the Ahmadiyya Movement, he was in Qadian and spoke to the Khalifa and was advised in terms of the beliefs of MGA. It was published in roughly Oct-Nov of 1918 (See the preface, which signs off at 10-10-1918, Walter died just 3 weeks later). This book was edited Farquhar, who had written about the Ahmadiyya Movement in 1914-1915 and was published.

In this book, he tells the world that while he was in Mohallah Khan Yar in the summer of 1913. He visited the tomb (and seems like he didn’t read the research work on Weitbrecht) and asked many questions. He says that Muslims told him that this house (gravesite) was in possession of the Hindu’s/Buddhist’s until Shia Islam came via Bulbul Shah. Walter then writes that this is the tomb that MGA said was miraculously revealed to him. Walter also explained how Hindu temples were being destroyed in Kashmir. In the 1990’s, Mirza Tahir Ahmad began casting doubt on the Yuz Asaf theory, and thus, by 2021, Ahmadi’s are calling it mere conjecture by MGA.

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H.A. Walter’s, “”The Ahmadiya Movement”” (1918)

Intro
His full name is Howard Arnold Walter (19 August 1883 – 1 November 1918). He died in British-India due to the famous Spanish Flu (he was only 35 years old). He was an American Congregationalist assistant minister, hymn writer and author. He was born in New BritainConnecticut. In 1913, Walter joined the staff of the YMCA and left for Lahore. He wrote, My Creed and Other Poems in 1912. From 1916-1918, H. A. Walter seems to have written this in-depth biography of the Ahmadiyya Movement. It was published in roughly Oct-Nov of 1918 (See the preface, which signs off at 10-10-1918, Walter died just 3 weeks later). This book was edited by Farquhar, who had written about the Ahmadiyya Movement in 1914-1915 and was published. Farquhar had written in 1915 that MGA died of cholera. We have come across a PDF version of Walter’s work on Ahmadiyya, it can be downloaded here: Walter, the Ahmadiyya Movement. We have also pasted the entire book in the below. He also wrote that MGA was born on June 18th, 1839. He also mentions Griswold’s book on Ahmadiyya from 1902-1912. He also seems to have visited the tomb of Yuz Asaf in Kashmir in 1913 and quoted Muhammad Ali’s article in the ROR of 1906 in his book, as he discussed the book “Barlaam and Josaphat”, edited by Joseph Jacobs. H.A. Walter was told by Ahmadi’s that the tomb of Yuz Asaf being that of Eisa (as) was miraculously revealed to MGA.The Dec-1919 edition of the Review of Religions gave a full book review. They even mentioned the death of the author. His book was also mentioned in the ROR of March-1935 by the 2nd Khalifa as a book that would explain the Ahmadiyya Community properly.

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Dr. Henry Martyn Clark vs. Mirza Ghulam Ahmad

Intro
Dr. Henry Martyn Clark (Peshawar, c. 1857 – Edinburgh, April 1916) was an Afghan-born adopted British medical missionary stationed in Amritsar in the late 19th century. Clark was born to Afghan parents, and was adopted after his mother’s death by Elizabeth and Rev. Robert Clark in 1859. It is thought that he was named Henry Martyn after the Anglican missionary to Persia and India. Clark was educated at the University of Edinburgh (MB, CM 1881) and received his MD in 1892. In 1881 he was accepted by the Church Missionary Society to start the Amritsar Medical Mission as a Medical Missionary. He left for Amritsar to join his father on 4 February 1882. The same year he married his wife Mary Emma. He was editor in chief of the Dictionary of the Punjab, and wrote a biography of his adoptive father, Robert Clark of The Panjab: Pioneer and Missionary Statesman. He retired to Edinburgh in 1905 where he lectured in tropical diseases. He is buried in the Dean Cemetery in Edinburgh. His birth date on the stone is 19 September 1859 and the death date is 10 April 1916. The inscription reads “Physician to both soul and body” He was survived by his wife Mary Emma Ireland, and their sons Walter Ireland Foggo Martyn-Clark and Robert Eric Noel Martyn-Clark. Their sons were both born in Amritsar and like their father studied medicine at the University of Edinburgh.

In 1893, he chaired the written debate between MGA and Athim. In 1897, MGA and his team sent an Ahmadi named Abdul Hameed to murder Dr. Clark. Dr. Clark is mentioned extensively in Kitab ul Barriya. MGA was saved by a british officer in this case, as he exhonerated MGA (Captain Douglas). MGA always got bailed out as such, him and his whole family were above the law in British-India. The ROR of Nov-1935 mentions Dr. Clark and his case, and the intervention of Captain Douglas, who saved MGA from getting arrested. Later on, in 1936-39, Dard met Captain Douglas and celebrated him.

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In 1884, MGA was indirectly telling the world that the Quran are the words from his mouth

Intro
MGA received a revelation back in 1883, which was published in the Barahin-i-Ahmadiyya vol. 4 of 1884 (See page 401, online english edition)(its posted in the below). In this revelation MGA was prefacing his claim of bringing back the Quran after it left Earth. In 1883, MGA didn’t clarify as to whose “mouth” this was, he waited 24 years to clarify, and even then he lied (see the Al-Badr ref in the below for 1907). This is part of MGA’s claim of God which he kept denying and masking and is a rip off of the Bahai’s. Nevertheless, in 1907, MGA was claiming that this wasn’t his mouth, but the mouth of Allah, which proves that MGA believed that his God had body parts.
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The history of #Ahmadiyya in #Albania

Intro
Maulvi Muhammad Din (also spelled as Maulvi Muhammad-uddin Sahib) was the pioneer missionary sent to Albania by the 2nd Khalifa in 1934-1936. He was deported and sent away, the ship he was on was torpedo and he died. By 1995, Mirza Tahir Ahmad was claiming that there were 45,000 new converts to Ahmadiyya (a lie). By 2022, there are barely 10 Qadiani-Ahmadi’s in all of Albania.

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Who is Abul Hashem Khan Choudri?

Intro
Abul Hashem Khan Choudri seems to be a qadiani-Ahmadi, back in early 1910’s-20’s, lots of his essays show up in the Review of Religions (ROR). In the Oct-Nov-1919 edition, he is listed as an Assistant Inspector of Schools in Dacca Division, Bengal (his name is spelled as Abul Hasham Khan Choudri)(and in the ROR of June-1916). They claim that he is working on a refutation of Muhammad Ali’s famous book of 1918, “The Split“. However, this refutation was never published or ever heard of again. In Dec-1919, he wrote a book review on H.A.  Walter’s famous book on Ahmadiyya. He was heavily involved in the early development of Ahmadi’s in Bengal (modern day Bangladesh) and East India. 

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Who is Maulvi Hassan Ali Bhagalpuri?

Intro
In the mid-1880’s, Maulvi Hassan Ali Bhagalpuri was a self proclaimed missionary of Islam and from Bhagalpur, Bihar, India, which is close to Bangladesh. He was born in 1852, not much is known of his early life. He travelled to Qadian in 1887-1888 and met MGA (see “The three Lectures of Alexander Webb”). MGA gave him some books to read, the “Barahin-i-Ahmadiyya” and “Shahna’-e-Haq”. He thus saw the letters of Alexander Webb in that book and began correspondence with him. It seems that Alexander Webb wrote letters to many Muslims in British India in this era and Haji Abdullah Arab (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad) even went to the Philippines to visit him (see “The three Lectures of Alexander Webb”). Per Maulvi Hassan Ali, Haji Abdullah Arab convinced Alexander Webb to quit his job as the “Consul General” in the Philipinnes and travel to India and then to the USA and start preaching Islam. He landed in British-India (Calcutta), India on Oct 2nd, 1892 (See Singleton) and met up with Moulvi Hasan Ali Sahib Bhagalpuri. Moulvi Hasan Ali accompanied Mr. Webb during his 3 Lectures in Madras, Hyderabad (Deccan) and Bombay. He then travelled North-west toward Agra, most likely via train, and made it to Lahore. He was in British-India from Oct 2nd to Dec-15th 1892. Nevertheless, in  late 1892, Webb refused to meet MGA (see page 24, Singleton). He returned to the USA in 1893 and wrote his famous book, “Islam in America”. Moulvi Hasan Ali Sahib Bhagalpuri is listed in 1896 in the famous list (#91) of 313 Ahmadi’s (see Dard)(see Tareekh Ahmadiyyat Vol 1 Page 307). However, he was dead by Feb-1896 (See Ashab e Sadik o Safaa – first edition published in 2007 – this is from the 2nd edition Printed in 2011 – by Zia
ul Islam Press Rabwah – Page 146) and is buried in Shah Jungi Graveyard in Bhagalpur.
He wrote a book, “Taeed e Huq”, which was published by Saith Abdul Rehman of Madras, printed by Punjab press Sialkot under the auspice of Munshi Ghulam Qadir Fashee. Ahmadiyya sources claim that he met MGA again in 1894 and did bait (see Mujadid-e-Azim).

A wife of the 2nd Khalifa seemed to be from Bhagalpur. The 2nd Khalifa was in Bhagalpur in 1923 and met up with Abdul Majid Bhagalpuri and married his daughter, Sara Begum. We have also found a man named Maulawi Abdul-Baqi Bhagulpuri, who had a daughter born in 1935 that was married into the Mirza family.

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Who is Maulvi F. R. Hakeem? A pioneer Ahmadiyya missionary to West Africa (1929–1935)

Intro
Maulvi F. R. Hakeem (written as Hakim Fadl-ur-Rahman by Fisher, see page 108) first shows up in Ahmadiyya history as a missionary sent to West Africa (Nigeria)(Gold Coast) in 1922, in fact, Nayyar had asked for assistance from Qadian. Before Maulvi F. R. Hakeem, it was Nayyar who made in-roads in West Africa on behalf of the Qadiani-Ahmadi’s. In the ROR of Nov-1933, Maulvi F. R. Hakeem claims that he left Qadian on January 23rd, 1922 and arrived in Lagos, Nigeria in April of 1922. He returned to Qadian on Jan-27-1930.

By 1923, Al Hajj Fadl-ul-Rahman Hakim was mostly working out of Ghana as the first permanent missionary to Ghana. In 1923, Hakim started an elementary school in Saltpond. Further primary schools were opened in a number of other towns and villages, such as in Mumford and Potsin, all in the coastal regions. He stayed until 1929, at which point he was called back to Qadian.

His second tour happened in 1929-1931-ish (see Fisher), he returned to Ghana in 1933 (See ROR of Nov-1933). On his second tour, he first travelled from India to London with another Ahmadi imam (dard), they were on the SS Narkunda. They arrived in London on Feb-18, 1933.

He seems to have been relieved by another Ahmadi Mullah, Maulana Nazir Ahmad Ali, technically, he spent only the year of 1936 in Ghana and moved over to Sierra Leone, wherein he was the first ever permanent Ahmadi mullah on the scene (See Fisher). Fadl-ul-Rahman worked as the missionary in-charge of Ghana from 1935 to 1947.

He was there when the controversy with Imam Ajose happened (early 1930’s) and a split ensued and also when Jibril Martin seceded with his own group (early to mid 1930’s) of Ahmadi’s who were disloyal to the Khalifa, the matter even went to court and was decided on (see Fisher).

A man named Maulvi Muhammad Afzal Qureshi came to work in British-West-Africa (aka Nigeria) with Maulvi F.R. Hakeem left in 1946 (see Fisher). He was made a resident Missionary based in the North between 1946 and 1951 and he shuttled between Zaria and Kano during the period. He was the only white man riding on a bicycle with a galloping turban which always attracted the admiration of children who usually followed him for a long distance while he was on his way to the preaching venue. Another Ahmadi missionary showed up, Naseem Saifi, he would end up being in-charge until the 1970‘s.

He goes totally missing in the history of Ahmadiyya after 1949-1951. Fisher reports that he died in Lahore on 28 August, 1955 (see Fisher page 108). 

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After MGA died, via the publishing of Jesus in India, the Ahmadiyya Movement tried to separate the word Yuz and Asif

Intro
We all know how the Ahmadiyya Movement lied about the story of Yuz Asaf=Eisa (as) and the grave of Nasr ud Din. After MGA died, they attempted to separate the word Yuzasif and focused on the use of the word Asif (see “Jesus in India” search the word asif). Walter covered this topic in his famous book of 1918 (see pages 92-93).

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