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“Islam vs. Ahmadiyya in Nigeria” (1975) by Dr. Is’mail A.B. Balogan, B.A., PH.D. (London) University of Ibadan


Intro

There is a famous Ex-Ahmadi named Professor Dr. Is’mail A.B. Balogan, B.A., PH.D. (London) University of Ibadan, Nigeria.   He was a Professor of Islamic and Arabic Studies at the University of Ibadan, Algeria, Dr. Balogun had dedicated his life to the cause of Ahmadiyyah and had raised through the ranks to become a top spokesman and ambassador for the Movement. Throughout the years, his well articulate and emotional speeches had motivated many young Ahmadis. Similarly, his public departure and the commotion and debates that pursued caused many educated individuals to realize the truth and abandon Ahmadiyyah.  He wrote about Ahmadiyya in the early 1970’s.  He also wrote in the Sunday Times about the dangers of Ahmadiyya.  He verbally jousted with high ranking Ahmadi Murrabi’s in Nigeria.  Molvi Ajmal Shahid, then the Amir of Ahmadiyyah movement in Nigeria, provided an extremely short reply in which he expressed his dismay at the “spiritual death of a brother (ibid., p. 97)” and Moulvi Naseem Saifi, the chief Ahmadiyyah missionary for West Africa, confirmed that Dr. Balogun had been very close and high in the administration and expressed his sadness that Dr. Balogun had abandoned Ahmadiyyah in favor of Islam (ibid., p. 99); other Ahmadi missionaries questioned his public withdrawal and, in an attempt at damage control, advanced a number of unbecoming and unproved accusations.  This book seems to have been published in 1977 and from Lahore, Pakistan.

What is this book about?
It’s basically a collection of his essay’s vs. Ahmadiyya in the year 1974, as well as his correspondance with Ahmadi Murrabi’s.

Free download—Full Book
Ismail Balogun 1-41 (1)
IB, 42 to 62 (2)
IB, page 43 (2)
IB, 42 to 62 (2)

He wrote about how the Saudi Embassy refused to give Nigerian-Ahmadi’s Hajj visas for the January 1974 hajj
In the preface of his book, he himself writes:

In October 1970, the World Muslim League at Mecca passed a resolution which says among other things:

“That the Ahmadiyya (Qadiani) group founded by Mirza Ghulam Ahmad is a group that has veered far from the path of Islam by reasons of certain of its beliefs and practices which are clearly contradictory to the well-known view point of Islam”

Consequent upon this resolution, the Government of Royal Kingdom of Saudi Arabia decided that Ahmadi’s from all over the world must not be allowed to perform the annual Pilgrimage to Mecca and Medina because they were considered as Non-Muslims……..

In Compliance with the Government’s decision, the Saudi Arabian Embassy in Nigeria refused bluntly in December of 1973 to allow Nigerian Ahmadis to perform Hajj in January of 1974.  A hue and a cry ensued as a result of this refusal and many statements and counter statements were made in the Nigerian Press.  The situation reached a point where I sincerely felt that the nation needed necessary information and guidance on the matter.  At this point, there were indications that certain people aimed at maneuvering the situation into a governmental confrontation between Nigeria and Saudi Arabia.

As as Ahmadi then, I was naturally displeased with the attitude of the Embassy.  But as a University teacher in the field of Arabic and Islamic studies I considered it a bounden duty to present the truth based on knowledge of Islam, …..

See—Preface to the attached book

Dr. Balogan first wrote 
Dr. Baolgan was an Ahmadi until January of 1974, he unexpectedly wrote an essay vs. Ahmadiyya, we have produced much of it in the below.

1———“The fact that Ahmadis hid their true doctrine from the membership at large is] evident in the fact that when one of the young educated Nigerian Muslims, who originally invited the Movement here, went to Britain for further studies and thereby came in contact with Indian Ahmadis, who resided then in Britain, he studied them at first hand and returned home only to withdraw his membership of the Movement. This was the late al-Haj L. B. Agusto of blessed memory.” (Sunday Times, Nigeria, Jan. 20, 1974; Ibid., p. 2).

2———-“Even though Ahmadiyya has been in this country for close to sixty years, I make the bold to say that, up till now, the vast majority of the adherents of the organization, within both the Movement and the Mission, are still in the dark about the details of its teaching, as well as its purpose. For example, it was only very recently, when stiff opposition to Ahmadiyyah started to rear its head in this country, that certain high-ranking Ahmadis knew for the first time that Mirza Ghulam Ahmad claimed to be a Prophet.” (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p. 3)“.

3———-“I could have raised all the points in this article with them (e.g. the Indo-Pakistani Ahmadi leadership) internally without any publicity; but experience has shown that such criticisms will automatically earn the critic either a long-term boycott or an outright excommunication. With any of these, no other member will be prepared to listen to him… I have stated my point of view, God is my witness, purely because of my awareness of the responsibility incumbent on me towards my fellow Nigerian Muslims in particular, and the world Muslims at large. My intention is not to oppose Ahmadiyyah; I have lived in it long enough to have a soft spot for it in my heart. But that notwithstanding, whenever a clash of opinion arises between Islam and Ahmadiyyah, it behooves me to declare for Islam without mincing words.” (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p.17).

After Ahmadi’s were declared Non-Muslim by Pakistan he wrote
1—-“In my Childhood, I was brought up to revere the Indo-Pakistani Ahmadiyyah missionaries who guided and controlled our religious activities. When the mission came to our elders and, through the elders to us, we believed all that they told us in toto, because of the implicit confidence we had in them.

Their preaching appeared plausible to us and we accepted their arguments in good faith. They made references to Islamic books in order to substantiate their claims and we accepted the references without cross-checking them because of our confidence in them.

Their method was to alienate us against the orthodox Muslims in whom they found faults in the way they practiced Islam. The missionaries claimed to present “the true Islam” to us in the name of Ahmadiyyah.

They often impressed on us that the stiff opposition, which Ahmadis suffered in India before the partition and subsequently in Pakistan, was a conclusive proof of the truth of Ahmadiyyah. After all, no prophet is readily accepted in his own town or country. This also appeared plausible to us, hence we followed them with unalloyed confidence.” (Sunday Sketch, Nigeria, Sept. 29, 1974; Islam versus Ahmadiyyah in Nigeria, p. 85-86).

2———“My aim [in cross-checking the references offered by Ahmadi missionaries] was actually to strengthen myself against the gathering opposition to Ahmadiyyah. As a University scholar, I was conscious that my pronouncement in support of Ahmadiyyah must necessarily be backed with authentic references to Islamic sources.

In my cross-checking of the Ahmadiyyah missionaries’ references, however, my findings were rather disappointing.

Consequent upon my first article on the Ahmadiyyah problem in Nigeria (Sunday Times, 20 January 1974), the Ahmadiyyah Mission members wrote extensive rejoinders which gave me a further opportunity to examine, independently, more Ahmadiyyah claims and views than hitherto.

I must say, before God and man, that the more I scrutinized the claims and purported references for them, the more I discovered that the Ahmadiyyah Mission is deceiving the world and playing on the ignorance of many of their followers.

In many cases, they quote authors [scholars] who are explicitly opposed to Ahmadiyyah ideas; but so cleverly do they quote that they often give the impression that the authors support Ahmadiyyah views.

Examples of such distortions abound in the quotations made by Dr. Bhutta in his rejoinder (Sunday Sketch, 8 September 1974) to my article. It may interest the readers to know that Dr. Bhutta is himself a Pakistani Ahmadiyyah medical missionary.

It is only by going to the source references and reading what the Ahmadis had quoted within the context in which they are set that the reader, and the seeker after truth, will realize how much the Pakistani Ahmadiyyah missionaries try to deceive the world.” (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 86-87).

3————“In order to buttress their claim about Khatam-un-Nabiyyin, the Ahmadis often quote the mystic Shaikh Muhyiddin Ibn ‘Arabi as saying, ‘The Prophethood that was terminated with the person of the Prophet of Allah(SAW) was no other than the Law-bearing Prophethood, and not Prophethood itself.’ (Futuhat al-Makkiyyah, Vol. II, p. 3)

This quoted statement appears on page 3 of the book, which contains over 700 pages. The book does not stop at the statement concerning the matter of Prophethood. On the contrary, it explains further at length, covering eleven pages, pages 252 to 262 inclusive, in the same volume, the different aspects of the Prophethood.

He says, among other things, that Prophethood exists among both animate and inanimate objects. With regard to human beings, he classified the Prophets into two: law-bearing prophets and follower prophets. He explains the functions of each category and concludes in both cases that, with the coming of the Prophet Muhammad, both categories have ceased to appear.

He says that what would remain for Muslims after Muhammad are speculators (Mujtahids) who would strive in their own different ways to explain the Shariah to the people according to their understanding of it. Such Mujtahids, he says, will NOT be called Prophets (Ibn Arabi, al-Futuhat al-Makkiyyah, Vol. II, pp. 254 and 255). This is certainly known to the Pakistani Ahmadi missionaries, but they hide it from their followers deliberately in order to entrench their own false idea on Prophethood…

Another example of the distortions by the Ahmadis for their selfish ends is contained in their official rejoinder to my article already mentioned.

On page 5, column 2, of Monday 11 February 1974 issues of The Truth, the Ahmadiyyah Mission quoted the following in support of the Prophethood of the Promised Messiah: ‘There is no discrepancy between the two, that he (the Messiah) will be a Prophet and a follower of the Holy Prophet(SAW) for the purpose of explaining the commandments of his Shariah, and to strengthen its way, even though he does so through his revelations.’ (Mirqat Sharh Miskat, Vol. 5, pg. 564)

This quotation has been extracted from the explanation of the Hadith in which the Prophet Muhammad had declared that there would be no other Prophet after him.

Indication. The Hadith, which is contained in Mishkat al Masabih, reports that the Messenger of God said to ‘Ali, ‘You are in the same position to me as Harun (Aaron) was to Musa (Moses): except that there is no prophet after me’. The Mishkat reports also that authentic books of Hadith are agreed on this tradition.

Now, in commenting on this authentic Hadith, Imam ‘Ali Qari, who was deceitfully quoted by Ahmadis, says:

“In the commentary of Muslim, some scholars say concerning his [the Prophet’s] statement ‘Except that there is no Prophet after me,’ that it is an indication that whenever ‘Isa b. Maryam [Jesus Christ] descends, he will descend as one of the arbitrators of this Community inviting people with the Law of Muhammad(SAW), and will not descend as a Prophet.I say that there is no inconsistency in his being a Prophet and being a follower to our Prophet(SAW) concerning the explanation of the rules of the Shariah and the improvement of his way even with revelation to him, as indicated by the saying of the Prophet: ‘If Moses were alive he would have no choice but to follow me.’

That is even though he is described as a Prophet and a Messenger; and in the absence of both of them (Prophethood and Messengership), there will not be any additional attainment.

Interpretation. So, the meaning is that there will not be any new Prophet after him because he is the Seal of all the Prophets that had gone before.

In it (the statement) is an allusion that, if there were to be a Prophet after him, it would have been ‘Ali; and it is not incompatible with what has clearly been related concerning the right of ‘Umar because the decision is hypothetical and suppositional.

It is as if he (the Prophet) says: ‘If there were to be a Prophet after me, a group of my Companions would have been Prophets; but there is no Prophet after me.’

This is the meaning of the Prophet’s(SAW) saying: ‘If Ibrahim had lived, he would have been a Prophet.’

As for the Hadith, which says, ‘The scholars of my Community are like the Israelites Prophets’, memorizers like Zurkashi, Asqalani, Damiri, and Suyuti have clearly said that is has no basis.”

This quotation is from the same book and on the same page referred to by the Ahmadiyyah Mission. That is: ‘Ali al-Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih, vol. 5, pg. 564.

It is clear from the quotation that the Mission has extracted what they thought would support their erroneous view from a commentary which, taken together, is explicitly opposed to the view. This is in order to give the impression that the author supports their idea.

In educated circles, such act is an errant distortion of an author’s view and thought. It contradicts the international law of copyright. It is, indeed, unacceptable as well as unbecoming of a mission that wants itself to be taken seriously.

From the Islamic point of view also, it is an abominable act. Consider, for example, Quran 2:59 [also 7:162], which says, “The transgressors changed the statement from that which was made to them; so We sent a pestilence from heaven upon the transgressors, for their having gone astray.’ A food for thought indeed for the Ahmadis!” (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 91-95)

4——–“Furthermore, instead of being crossed with me, calling me names and making all sorts of conjectures about me because of my renunciation of Ahmadiyyah, let the Nigerian Ahmadis take my exposition to their Pakistani missionaries for verification or denial.

Assertions. If they deny my assertions, then demand from them the Arabic books (not Urdu translations) from which they took their quotations. Then, let independent Arabic scholars translate the relevant sections within their context.

If I am proved wrong, let my father reject and disown me, and let the Ahmadis collectively curse and “crucify” me. But if I am proved right, then it becomes incumbent on all Nigerian Ahmadis, including my relations, both by blood and affinity, to reconsider their association with Ahmadiyyah, pray fervently to God Almighty as I have done to show them the way of Islam and help them to follow it.” (Sunday Sketch, Sept. 29, 1974; ibid., p. 96).

Nigerian Ahmadis responded to Dr. Balogan
On page 5, column 2, of Monday 11 February 1974 issues of The Truth, the Ahmadiyyah Mission quoted the following in support of the Prophethood of the Promised Messiah: ‘There is no discrepancy between the two, that he (the Messiah) will be a Prophet and a follower of the Holy Prophet(SAW) for the purpose of explaining the commandments of his Shariah, and to strengthen its way, even though he does so through his revelations.’ (Mirqat Sharh Miskat, Vol. 5, pg. 564)

Mr. Al haj A. S. Olatunde vs. Ahmadiyya missionaries in Nigeria
“For some months now, I have been quiet. My quietness has come as a result of a very serious study I embarked upon in connection with a burning question.

The question began with an article published by Dr. Ismail Balogun of the University of Ibadan a few months ago. It concerned the belief of the Ahmadiyya Jamat that the founder of the organization was a kind of a prophet.

Dr. Ismail Balogun, who was born into the Ahmadiyya Community, advanced cogent arguments and reasons to support his rebuttal of the claim of Mirza Ghulam Ahmad to Prophethood and the need to abandon the name Ahmadiyya to denote a class of Muslims.

A series of rejoinders came from many well-known Ahmadis. The most significant thing about the rejoinders is that they are unconvincing! They have been based on shifty premises.

Dr. Ismail Balogun came out again with a final reply to all the rejoinders. His final reply contained incontrovertible facts from various books of Islam and lexicons to support his stand that after the holy Prophet Muhammad there had not been and there would never be another prophet of any kind, at least in so far as Islam is concerned.

I want to make my personal stand clear now. I support Dr. Ismail Balogun. I agree entirely with his findings. And with him I declare that Muhammad is the last Prophet of God.

I also declare that I am not an Ahmadi. It is true that I have been closely connected with the Ahmadiyya Mission for many years. During my period of association with them, the question of another prophet after Muhammad was never a point of interest in our discussions.

I am sure with this, nobody will be in doubt any more about my stand. I want to remind all Muslims of an incident toward the close of the glorious life of the Holy Prophet Muhammad. It was the parting sermon he delivered on the Arafat in his last pilgrimage.

He said: “I am leaving unto you two noble things. So long as you will cling to them, you will never go astray. One of them is the Book of Allah and the other is the Tradition of His Apostle. Let him that is present tell unto him that is absent. Haply he that shall be told may remember better than he who has heard it.”

With me, the Book of Allah and the Sunnah of His Prophet are sufficient. I am a Muslim and anything that will tarnish my Islam is rejected with all my heart.

If there is any person or any group of persons who have been showing me any favor because they thought that I was an Ahmadi, I pray, they should now withhold or withdraw their favors. I shall be satisfied with whatever favors it will please Allah to bestow on me as a Muslim, pure and simple. May Allah open our hearts to His Truth. Amen.” (Daily Sketch, Friday, Nov. 8, 1974; ibid. p. 118-119).

 

Related Essay’s
https://ahmadiyyafactcheckblog.com/?s=Balogan

https://ahmadiyyafactcheckblog.com/2017/05/22/ahmadiyya-in-gambia/

https://ahmadiyyafactcheckblog.com/2017/02/19/dr-balogan-the-famous-african-ahmadi-who-left-ahmadiyya-in-1974/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-farimang-mamadi-singhateh-the-governor-general-of-the-gambia-and-an-ahmadi/

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Hazrat Pir Meher Ali Shah’s fight against Mirza Ghulam Ahmad

Intro
I found a website that is ran by the followers of the famous Pir Meher Ali Shah.  They have written about the beef that he had with MGA.

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

Link
http://www.thelightofgolrasharif.com/website/thelightofgolrasharif/hazrat/fight_against_qadyanism.htm

http://www.thelightofgolrasharif.com/website/thelightofgolrasharif/hazrat/intro_to_qadyanism.htm

Copy and Paste

The background to Hazrat’s entry into the struggle against Qadianism is that during his visit to the Hijaz for Hajj in 1890 AD (1307 A.H.), the chaste atmosphere of the Holy Land had touched him so deeply that he had thought of permanently settling down there. However, Haji Imdad-ullah Muhajir of Makkah had advised him to return home in the following words:

“In the near future, a dangerous and evil movement is likely to raise its head in India, and you are destined to play a key role in combating it. Even if you do nothing actively against this movement, your mere presence in the country would help shield the country’s ulama against its pernicious effects”. The truth of these words was proved barely a year later, i.e., in 1891, when Mirza of Qadian announced his (initial) claim to be the Promised Massiah (Jesus Christ) – an announcement that was to culminate about ten years later in his claim to be a full-fledged prophet of God in his own right.

Two spiritual visions experienced by Hazrat around this time also deserve a mention in this context. According to one of these, quoted in Malfuzat-e-Mihriya, the Holy Prophet (P.B.U.H) had appeared to Hazrat (R.A) in a dream and had commanded him to effectively refute Mirza of Qadian, who was “tearing to pieces his (i.e., the Prophet’s) ahadith through distortion and misinterpretation”. 

According to the other vision, which is described in a manuscript in Hazrat’s own handwriting discovered later in his personal papers, and which occurred when Mirza challenged Hazrat to an open debate in 1900A.D, Hazrat had seen himself seated in a most respectful posture before the Holy Prophet (P.B.U.H) in his prayer cell, in the manner of a disciple sitting before his Shaikh (spiritual guide), while Mirza of Qadian was sitting a good distance away with his back turned to the Holy Prophet (P.B.U.H). 

Hazrat construed this as a clear indication of Mirza’s defiance of the Prophet’s teachings, and this prompted him to accept Mirza’s challenge for a debate in Lahore. In Hazrat’s celebrated book Saif-e-Chishtiyai (The Chishtia Sword), which Hazrat wrote later in refutation of Qadianism, he has also described a dream which he had seen in his youth, and according to which he had successfully repulsed a sword attack by the one-eyed Dajjal (Antichrist) in three consecutive thrusts. This dream, too, he interpreted as symbolically forecasting his victorious fight against the heretical Qadyani creed later in his life.

Qadyani request to Hazrat (R.A) for support and Hazrat’s response

Hazrat’s first direct contact with the Qadyani movement occurred when Maulvi Abdul Karim of Sialkot, one of Mirza’s followers, sent to Hazrat a copy of Mirza’s published letter of invitation in which he had claimed to be the Promised Messiah and had been assigned by God with the task of reviving the din and working for the ascendancy of Islam. The letter requested Hazrat’s support in this task. In reply, Hazrat wrote that he did not accept Mirza as the “Promised Messiah”, and advised him to continue to confine his activities to the holding of debates with non-Muslims and the propagation of Islam as before, instead of making such odd claims.

Mirza’s challenge to the Mashaikh (spiritual leaders)

Recognizing the powerful influence which the mashaikh wielded on the minds of the Muslims of India in general, Mirza made every possible effort to enlist the backing of some of them for furthering his mission. However, these efforts met with no success whatsoever. In frustration, therefore, he threw out an open challenge to the entire Mashaikh community in the following words in his Ayyam-us-Sulh:

“There is no one under the sun at present who could claim to be my equal. I say to the Muslims openly and without fear: Let all those who lay loud claims to be muhaddith (master of Hadith) and mufassir (commentators of the Quran), who profess to know God, and call themselves Chishti, Naqshbandi, Suharwardi and what not, come before me (if they dare)”.

Hazrat’s book “Shams-ul-Hidayah”

Hazrat Pir Meher Ali Shah Sahib wrote a book titled “ Shams-ul-Hidayah Fi Isbat-e-Hayatul Masih” in 1899. In this book written in the form of questions and answers on the various relevant issued, Hazrat confirmed as unanimous the Muslim belief concerning the raising alive of Jesus Christ to Heaven, in both body and spirit, and his expected future descent in physical person to earth some time before the Day of Judgment. He did so with powerful arguments based on Quran and authentic ahadith. He showed the Qadyani beliefs regarding the “ death “ of Christ on the Cross, and coming of the Masil as the promised messiah (in the person of Mirza Ghulam Ahmad), to be utterly false. In reply to Mirza’s challenge to the country’s mashaikh reproduced above, Hazrat invited him to first explain him the real meanings of the Kalma (Translation: There is No God but Allah, and Holy Prophet (P.B.U.H) is Allah’s Messenger) before his challenge would be accepted.

Commotion in Qadian

The strength of Hazrat’s arguments in Shamsul Hidayah, written in scholarly style and language, can be fully appreciated only by the truly learned reader. The book was, therefore acclaimed by ulama of all schools of thought. Among other, Maulvi Abdul Jabbar Ghaznavi, a leading scholar of the Ahl-e-Hadith school, expressed his appreciation in a personal letter addressed to Hazrat. Understandably, the book caused a stir in Qadian, where the preparation of replies to the various points raised in it was taken immediately in hand. In the reply of the above mentioned book, Hazrat Pir Meher Ali Shah Sahib was then asked a dozen counter-questions by Hakim Nurrudin, Mirza’s closest and most trusted associate of his own which were totally unrelated to the main point at issue, viz., the “death” and “life” of Jesus Christ, such as Wahdat-ul-Wajood, Awlia (saints), ilham, Kashf, correctness of ahadith etc.

All the questions were answered in detail with the related Hadith and Quranic verses. At the end of his reply, Hazrat posed just one counter question to Hakim Nurrudin, asking him to explain “the reality of miracles”. This question was, however, never answered.

The aforesaid correspondence was published in the form of a leaflet by Maulana Muhammad Ghazi, senior teacher in the madressah at Golra Sharif, and distributed to ulama in different parts of the country. All ulama paid glowing tributes (both written and oral) to the force of Hazrat’s arguments and the deep learning which they exhibited. The publication of the leaflet led to a widespread demand for Mirza to reply to the questions listed in Hazrat’s Shamsul Hidayah.

Mirza’s challenge to Hazrat for a written debating contest

Nettled by the aforesaid demand, Mirza threw a challenge to Hazrat, in a poster issued on 20 July 1900 and witnessed by twenty persons, to engage in an open debate with him. Curiously, however, the challenge was not for a debate on the specific disputed issue (viz., the “death” of Christ, or on Mirza’s own claims to be the masil of Christ, the Promised Messiah and a zilli nabi, i.e., shadow prophet), but for a contest in the writing of an Arabic language commentary on selected Quranic verses.

According to the poster, the proposed contest was to take place at Lahore, the capital city of Punjab Province (and at no other place), at a venue to be selected and arranged by Hazrat, or failing this by Mirza himself. A maximum of 40 Quranic verses were to be selected by ballot, all of them from one particular Surah of the Quran, and commentaries thereon were to be completed within a period of seven hours on the same day and in the presence of witnesses, without the help of any book or other assistance. A maximum of one hour would be given to each party to prepare himself for writing the commentary. The commentaries, each of which was to span at least 20 leaves (40 pages) of normal-sized paper and writing, would, after their completion and signatures by the respective contestants, be read out to three learned persons for adjudication. These persons would be nominated, and arrangement for their presence made, by Hazrat Meher Ali Shah. Mirza indicated that the names of Maulvi Muhammad Hussain of Batala, Maulvi Abdul Jabbar Ghaznavi, and Prof. Maulvi Abdullah of Lahore, or some other three neutral Maulvis would be acceptable to him for this purpose. After listening to the two commentaries, the judges would pronounce on solemn triple oath as to which one was considered by them to be superior and written “with Divine endorsement”. In the event of Hazrat’s commentary being adjudged better or even equal in merit to that of Mirza, the latter pledged to admit that the truth was on the side of Pir Meher Ali Shah. He would then burn all books containing his claims to messiah-ship and prophet-hood, and acknowledge himself to be “the damned and the disgraced one”. On the other hand, if Mirza were to be adjudged the victor, or if Pir Meher Ali Shah were to refuse to enter the contest, he would repent and pledge allegiance to Mirza and announce this through a published poster.

Hazrat was asked in the poster to convey acceptance of the challenge, along with an assurance that he would pledge allegiance to Mirza in the event of his defeat in the contest, within ten days, through a printed poster witnessed (like the poster of Mirza) by twenty respectable persons. Five thousand (5,000) copies of this poster were to be prepared and distributed by Hazrat to the interested quarters.

Mirza’s poster was accompanied by a supplement, which inter alia emphasized categorically that the commentaries to be written by the contestants would be wholly in Arabic language and would not include any portion in Urdu. It further spelt out some of the conditions mentioned in the main poster, set out arrangements for the contest in greater detail, and also made a few additional proposals. One such proposal was that the participation of Hazrat Pir Sahib in the contest would be essential in any event since he had the reputation of being superior to all other maulvis (Muslim clergy) in the knowledge of Arabic and the Quran. At the same time, however, he felt it was necessary to widen the purview of the contest and to include in it as many other ulama as possible, on the express condition that these ulama would sit at some distance from each other and from the two main contestants so that they could not provide any written or oral assistance to one another or to see what others were writing. This would help avoid the possibility of some ulama regarding themselves as superior to the Pir Sahib in the knowledge of Arabic and the Quran, and on that basis refusing to accept the defeat of Pir Sahib as binding on them. It would also ensure that the “Sign of God” was manifested with the maximum strength and glory. Mirza suggested, therefore, that the Pir Sahib should furnish a list of at least forty ulama (besides himself) who would also take part in the contest. Furthermore, he asked Hazrat to suggest a date for the contest not earlier than one month hence, in order to allow enough time to the other participating ulama to make the necessary preparations and arrangement to be present in Lahore on the date of the contest. A notice of one week was to be given by Hazrat to Mirza, through a registered letter, after fixing the date of the contest. At the end of the supplement, Mirza gave his own list of 86 eminent ulama and mashaikh from all over the country, from among whom the forty ulama other than the Pir Sahib should preferably be selected, and invited them all to be present at the contest.

Hazrat’s reply accepting the challenge

Mirza’s poster and its supplement were received in Golra Sharif on 25 July 1900. Hazrat immediately prepared a poster in reply and had it printed and published the very next day in all leading newspapers of the country. As desired by Mirza, 5,000 copies of this poster were prepared and some copies were sent to Mirza at Qadian by registered post. Copies were also mailed or sent by hand to ulama in all parts of India, including the 86 ulama listed at the end of the supplement to Mirza’s poster, and also to ulama in adjoining Afghanistan. All this generated widespread interest among the people.

In his reply, Hazrat wrote that he whole-heartedly accepted the invitation for a public contest extended by Mirza as well as the conditions listed by him, including the venue proposed for the contest (viz., Lahore). He also accepted the three ulama named by him as prospective judges. He suggested, however, as an additional condition from his side, that the two contestants should first engage in an oral debate elaborating their respective points of view. In this debate, Mirza Sahib should first try to convince the audience, through oral arguments, about the validity of his professed claims to be the Promised Massiah, the Mahdi, and a prophet of Allah. Hazrat, in his turn, should try to effectively refute those claims. The judges should then give their verdict in the light of these presentations, and the written contest in commentary proposed by Mirza should take place only after the judges and the audience had expressed their judgment about the oral debate. Furthermore, as far as written presentation was concerned, the many books written by Mirza were filled with his various claims and views, and these had already been read and commented upon in detail by various ulama and also by other fair-minded intellectuals from time to time. Because of all this Hazrat concluded, it seemed but appropriate to give first priority to an oral debate and a secondary one to a written contest.

As desired by Mirza, the 25th of August 1900,i.e exactly one month after the date of Hazrat’s answering poster, was proposed by Hazrat as the date for the contest, and Mirza was asked to reach Lahore on that date. Also as desired by Mirza, Hazrat’s poster was witnessed by twenty respectable persons, mostly ulama.

A reply to the supplement to Mirza’s poster was written, on Hazrat’s behalf and with his approval, by Maulana Muhammad Ghazi, head teacher of the madressah at Golra Sharif, and was appended to the main poster. It reaffirmed Hazrat’s readiness, as expressed in the main poster, to undertake the contest proposed by Mirza on the latter’s own conditions, with the additional condition to have an oral contest before the written one. It also added a few auxiliary observations. For example, it reproduced a selected sampling of the many absurd interpretations that had been placed on verses of the Quran by Mirza Sahib, to suit his own ends and to establish his claims to prophet-hood etc.

Qadiani’s objection to Hazrat’s proposal

Mirza had been asked from Hazrat’s side to give timely intimation about any changes that he desired to be made in the conditions of the proposed contest. However, no such intimation was received until just four days before the scheduled date of the contest (i.e.25 August 1900), when a copy of the printed letter was delivered in Golra Sharif. This letter had been written, not by Mirza Sahib himself but by Syed Muhammad Ahsan Amrohi, one of his close associates. The letter rejected, on Mirza’s behalf, the proposal made by Hazrat for an oral debate and insisted on a written contest in commentary writing only. In reply, Mirza was promptly informed through a poster issued on Hazrat’s behalf on 21-22 August 1900 by Hakim Sultan Mahmood of Rawalpindi (one of Hazrat’s devotees), that although Hazrat still considered an oral debate to be the best method of deciding the issue, he was ready for only a written contest also on Mirza’s own conditions and was therefore leaving for Lahore to participate in such a contest. A copy of the poster was sent by registered post to Mirza at Qadian. All other interested quarters, which could be contacted within the very short time then left until the date of the contest, were also notified accordingly, although the poster could not be published as widely as would have been desirable.

In their various subsequent writings and statements, Mirza Sahib and other Qadyani writers have contended that in the poster published by Hakim Sultan Mehmood, the condition for oral debate, which was unacceptable to Mirza, had been allowed to stand and had not been withdrawn by Hazrat. Because of this, they say, Mirza Sahib could not have participated in the contest under any circumstances.

Huge Muslim assemblage at Lahore, venue of the contest

As the appointed date approached, hundreds of Muslims belonging to all schools of religious thought (Shi’ah, Sunni, Ahl-e-Hadith, etc.) and all walks of life started arriving in Lahore from various parts of the country. Major Islamic Madressahs and centers of learning (e.g., those in Delhi, Saharanpur, Deoband, Ludhiana, Amritsar, Multan etc.) sent their representatives and even some public servants from far-flung areas took leave of absence and came to Lahore to witness the historic contest. From the other side, members of the Qadyani community also came in sizeable numbers. In a period when people as a rule took keen interest in religious matters, the participation of Hazrat Pir Meher Ali Shah (R.A) a renowned scholar and an eminent spiritual personality , along with the large group of distinguished ulama, in the historic debate which was to decide the fate of the leading imposter of the 19th / 20th century, generated unprecedented enthusiasm.         

Nomination of Hazrat as leader of Ulama

In this moment of destiny, ulama of various shades of thought sank their traditional differences, and unanimously declared Hazrat (R.A) to be their sole spokesman and leader. They thus displayed once again that all-pervading Islamic spirit of brotherhood which has helped unify the Muslim Ummah at every critical turn of history against its common enemies, and of which no parallel can be found in any other religion or creed.

The fact that the group of ulama which elected Hazrat as their undisputed leader on this occasion included many who were far senior to Hazrat – then only 42 years of age and barely in the tenth year of his mission of teaching and spiritual guidance-underscores the high esteem in which he had come to be held in the religious circles even at that early stage.

Hazrat’s arrival in Lahore

On leaving Golra Sharif for Lahore by train on 24th August 1900, Hazrat had two telegrams sent to Mirza at Qadian, first from Rawalpindi and then from Lala-Musa railway station situated on the rail route to Lahore. This was meant to ensure that he was duly informed about Hazrat’s expected arrival in Lahore. About 50 eminent ulama accompanied Hazrat from Golra railway station, and many more from other areas either joined him at various points en route or reached Lahore directly to join the group of welcomers. A very large gathering of people received Hazrat on his arrival to Lahore, at the railway station. They proposed to take Hazrat in a procession to the venue of the contest, but Hazrat vetoed the suggestion. Hazrat was indeed so convinced about that when Mirza finally refused to come to Lahore for the contest, Hazrat even thought of going personally to Qadian, along with a selected band of ulama, to meet Mirza in his own stronghold. He was, however, dissuaded from doing so by a majority of the Muslims, on the ground that such a course was inadvisable for various reasons.

Mirza’s failure to reach Lahore

Hazrat and his associates, as well as all others who had assembled in Lahore in large numbers to witness this epoch-making contest, waited for two full days, i.e. 25 and 26 August 1900, for Mirza to arrive. Meanwhile, the Qadianis kept giving assurances that Mirza Sahib’s arrival was being delayed only due to negotiations about the applicable terms and conditions, and that he would come as soon as these were finalized. However, Mirza failed to turn up. Many influential Ahmadis of the Lahori faction reportedly tried hard to induce Mirza to come to Lahore, but did not succeed. His main objection was that withdrawal of the condition of oral debate should have been announced by Hazrat personally instead of through his associate Hakim Sultan Mehmood. It was pointed out to him that withdrawal had been done so because Mirza’s own rejection of Hazrat’s suggestion for oral debate had been conveyed through the same procedure, i.e., through the associate Muhammad Ahsan Amrohi a proxy and not by Mirza personally. Nevertheless, Hazrat even then showed his readiness to withdraw his condition under his own signature provided Mirza did the same in respect of his rejection of that condition. Mirza, however, not only declined to do so but also refused point-blank to come to Lahore. According to him, the maulvis had conspired to have him assassinated under cover of engaging him in a debate to disprove his claim to prophet-hood. (In making this allegation, he conveniently ignored the fact that the contest had been arranged at his own initiative and not at the insistence of the maulvis! )

Reaction among Mirza’s followers

When the Qadyani representatives eventually failed to persuade their leader to come to Lahore for the debate, a wave of dismay swept through the community. Many disillusioned Qadianis deserted the party, while some others went into despaired seclusion. Many more (e.g., Babu Ilahi Bukhsh, who had previously been a long-time and zealous Qadyani activist but had later repented and rejoined the ranks of orthodox Muslims) even published posters and pamphlets lauding Hazrat’s learning and erudition and acclaiming his victory in the contest. The diehards, however, not only refused to accept defeat but in fact declared the episode to be a resounding victory for their side. Posters were splashed all over Lahore announcing “the flight of the Pir Sahib of Golra” against the latter-day Imam (i.e., Mirza), “the crushing defeat of the maulvis and the Pir by the heavenly sign”, and “the inspired tidings of the Promised Massiah being proved correct”. All this despite the fact that the entire city was witness to the prolonged presence of Hazrat Meher Ali Shah Sahib in Lahore, and to the fact that Mirza of Qadian was refusing to come there notwithstanding repeated calls to do so.

As a diversionary tactic, a delegation of the Qadyani community met Hazrat following the cancellation of the debating contest due to Mirza’s crying off, and suggested a Mubahilah (i.e., a contest of supplication to Allah between Hazrat and Mirza). According to this proposal, either of the person whose prayer was answered positively would be acknowledged as the victor. Hazrat readily accepted even this suggestion, but the Qadyani side did not pursue it further.

Qadyani preachers and orators offered a variety of far-fetched rationalization to justify the course of action adopted by Mirza. Far from producing any favourable impact, however, such rationalization merely helped to make a laughing stock of these Qadyani preachers as well as their beleaguered leaders. The upshot of all this was that neither Mirza Sahib nor his party ventured to openly face the forces of truth ever again and relied instead on clandestine and underhand tactics to promote their cause.

In still another poster, which was dated 25 August 1900 and was later published in the collection of his posters titled “Tabligh-e-Risalat” , Mirza indicated, with reference to Hazrat’s proposal for an oral debate, that in order to break the Pir Sahib’s false notions about his own prowess in this sphere, he had first thought of sending his friend and eminent scholar Syed Muhammad Ahsan Amrohi for such a debate. However, the latter had declined to do so because he had come to know through revelation that the Pir Sahib’s camp included people who had a habit of indulging in obscene abuses. While his earlier claims had been that he had the endorsement of Archangel Gabriel for his cause, and that “Allah would protect him from (the evil designs) the people”, he was now afraid of the Pathans of N.W.F.P. In the circumstances, Mirza said he had now himself compiled a booklet on the subject as a “gift” for Pir Meher Ali Shah, titled Tohfa-e-Golraviyah (The Golravi Gift). If and when the Pir Sahib replied to the contents of the booklet, the people would automatically come to know about their respective arguments and their answers.

Mirza’s new proposal

Accordingly, he sought to revive the issue once again on 15 December 1900 (4 months after the previous abortive contest) by publishing yet another poster. He said in order to settle the matter once and for all; he had been inspired by God with the fresh proposal. Under this proposal, he would, sitting in Qadian, write a commentary in chaste Arabic on the opening Surah of the Holy Quran, Al-Fateha. In this commentary, he would prove his various claims in the light of Surah alone, besides describing other truths and facts stated in Surah. Similarly Hazrat, sitting in Golra Sharif, would do the same. The two commentaries should be printed and published in book form within 70 days after 15th December 1900, so that everyone can compare them and form his judgment about their respective merits. A price of Rs.500 would be paid to Hazrat if his commentary was adjudged by three scholars to be superior to that of Mirza. The party failing to write and publish the proposed commentary within the stated period would be regarded as a liar, and no further proof for that purpose would be needed.

Hazrat’s reaction to this proposal

This new challenge had not the slightest impression on Hazrat Pir Meher Ali Shah Sahib (R.A). Devoted as every moment of his life was to the remembrance of Allah, spiritual contemplations, and providing guidance to knowledge thirsty humanity, fruitless activities like this had no place in a sober scheme of things. Under compulsion of circumstances, and on the insistence of other ulama, he had already spent what he thought to be more than enough attention to this matter, even disregarding the oppositions to this voiced by some Mashaikh (including Hazrat Khwaja Allah Bukhsh Sahib of Taunsa Sharif). He thus had no more time to waste on such futile exercises. While, therefore, Mirza did prepare and publish his planned commentary on Al-Fateha, under the title Ijaz-ul-Masih, (Miracle of the Massiah) within 70 days as stipulated by himself, no such thing was done by Hazrat.

As expected, Mirza’s book was found, not only by scholars but even by students, to be full of glaring errors of Arabic language, grammar and diction, and replete with plagiarized ideas and content. In one place, for example the month of Ramadan had been said to consist of 70 days; at another, yowm-ud-din (Day of Judgment) was termed as the period of the Promised Massiah (Mirza himself). Because of this, the book failed to cut any ice with the concerned circles.

Hazrat’s book “Saif-e-Chishtiyai” 

In reply to Mirza’s two books, Ijaz-ul-Masih and Shams-e-Bazighah, Hazrat wrote his now-renowned book Saif-e-Chishtiyai (The Chishtia Sword), and had it distributed free of cost to the sub-continent’s ulama and mashaikh as well as among religious schools and other institutions.

Saif-e-Chishtiyai further elaborated the arguments contained in Hazrat’s earlier book Shams-ul-Hidayah. In addition, it made nearly one hundred critical comments on the incorrect meaning and logic, errors of grammar, diction and idiom, plagiarisms and distortions in respect of Surah Al-Fateha (the opening Surah of the Holy Quran) as contained in Mirza’s Ijaz-ul-Masih. Similar criticism were made of the contents of Shams-e-Bazighah, in which an effort had been made by Mirza to spell out the meaning of the Kalimah (There is no god but Allah and Muhammad (P.B.U.H) is Allah’s Messenger) as demanded by Hazrat in Shams-ul-Hidayah and objections had also been raised to the various points made in that book (Ijaz-ul-Masih, written by Mirza Qadyani).

In Saif-e-Chishtiyai, Hazrat had inter alia predicted that since Mirza was an impostor, he would never have the privilege of visiting Madina Munawwara and paying his respects at the tomb of the Holy Prophet (P.B.U.H), which, according to a hadith was one of the things which Jesus Christ (the real Promised Massiah) was destined to do, along with the performance of Hajj, after his future descent to earth. This prediction was proved correct when Mirza died a few years later neither performing Hajj nor visiting Madina.

Mirza passes way

The publication of Saif-e-Chishtiyai took the sails decisively out of the Qadyani movement. It helped thousands of wavering Muslims regain firm faith in the real truth. Even many Qadianis repented and discarded Qadianism after reading the book. However, Mirza and many of his diehard followers still failed to learn any lesson. In 1907, as part of his continuing vendetta against Hazrat Pir Meher Ali  Shah Sahib (R.A), Mirza made yet another of his long chain of unfulfilled predictions-one that proved to be the last that he was destined to make ever again. He predicted that Hazrat would pass away during the coming month of Jaith of the Bikrami calendar. Instead, however, he himself breathed his last during the same month of the following year!

A summing up

Hazrat Syedna Pir Meher Ali Shah Sahib (R.A) was no doubt in the forefront of all those ulama and Mashaikh who waged a heroic struggle to nip the evil of Qadianism in the bud. He occupied a leading position among those who laid down the foundation of what developed in course of time into a nation-wide “ Khatm-e-Nabuwwat” (P.B.U.H) (Finality of Prophet-hood), and that resulted three quarters of the century later in the Qadyani community being unanimously declared to be outside the pale of Islam by the elected legislature of the Islamic Republic of Pakistan on 7th September 1974. To those pioneering crusades must, therefore, go the ultimate credit for showing the real face of the Qadyani creed to the world.

Following the verdict of Pakistan’s Parliament, the Ahmadiyat community’s missions are now reported to be working under covers mainly in some European, African and other countries in the name of Islam. They present themselves and Mirza Sahib as an orthodox Muslim by placing before their audience only the writings belonging to the early period of Mirza Sahib’s life when his beliefs were still those of an orthodox Muslim. They expunge the portion of Mirza’s writings that contain his claims to prophet-hood and other related claims and deny that Mirza Ghulam Ahmad ever made a claim to prophet-hood or any other claims contrary to Islam. 

It is hoped that the facts about the Qadyani movement presented, in the context of Hazrat Syedna Pir Meher Ali Shah’s (R.A) struggle against it and on the basis of authentic original sources, would help to see the Qadyani (Ahmadi) movement in its true colours, and to understand that enrollment in the Qadyani (Ahmadiya) community would not amount to embracing Islam but to adopting a creed that is totally antithetical to that great faith.  

 

 

Mirza Ghulam Ahmad and Muqamat Al-Hariri

Intro
MGA had a team of writers, these writers would plagiarize all the time.  In the below, I have collected all data on MGA and his team and how they plagiarized from Muqamat Al-Hariri.  Our fellow Arab Ex-Ahmadi’s have exposed this in their writings, see Hani Tahir and Ikrima Najabi.
Brother Hani Taher and other Arab reverts have pointed out that Mirza Ghulam Qadiani’s famous Khutba Ilhamiyya does contain text from Al-Hariri’s Muqamat.  In this case, and all others, Ahmadi editors have tried to present things “after-the-fact”, and thus twist up the timeline of events.  We have, however, presented a true timeline in the below.  MGA barely knew any Arabic, all of the Imam’s of India knew this.  However, MGA would have his team write in Arabic on his behalf and thus fool people.

It all started in 1897 with Hariri
Maulavi ‘Abdul Haq Ghaznavi wrote a poster against the MGA in which he raised the objection and challenged the knowledge of Arabic of MGA, and invited to hold a contest in Arabic with him so that the question could be established who knew Arabic better. MGA immediately accepted the offer of a contest and said that since he had no knowledge of Arabic and that he was an illiterate according to Maulavi ‘Abdul Haq Ghaznavi, if as a result of the contest he was overwhelmed in the debate, which would be nothing short of a miracle of God, then the Maulavi would have to offer his hand in bai‘at and join the Ahmadiyyah Jama‘at. Maulavi ‘Abdul Haq Ghaznavi and his friend, Shaikh Najfi, a Shia, remained silent and refused to honour his own invitation to hold a contest (see Hidden Treasures of Islam, pages 193-195).

MGA and his team then wrote Hujjatulla (God’s Final Argument) in Arabic with an Urdu translation (he began on March 17, 1897 and completed on May 26, 1897)
MGA then asked his opponents, particularly Maulavi ‘Abdul Haq Ghaznavi and Shaikh Najfi, (both had written letters to MGA and made assertions that he did not know Arabic) and Maulavi Muhammad Hussain Batalavi, to produce a book at least comparable to his Arabic and produce the like of it in the same manner within three or four months, then they can treat me as a liar.Further, they were welcome to enlist aid from anyone in producing a book of similar size, using prose and poem and invite Professor Maulavi ‘Abdullah or any one scholar who can swear that their written book was superior or even equal to mine in quality and the scholar swearing in such manner will be seized by divine punishment within 41 days, then if he survives I will burn all my books and will seek repentance on their hands, this will settle daily bickering between me and them and if they do not advance to accept the challenge then their falsehood would be exposed to public. He allowed them to appoint a professor of Arabic to act as a judge and let him make his award under solemn oath. MGA said if the adjudicator declared that the work of his opponents was superior to his, he would pray to God and if the judge was not then overtaken by the wrath of God within a period of 41 days, he would burn all his books and stand condemned. But no one had the courage to accept this daring challenge.

In this book, which bore the title of Hujjatullah, MGA spoke of the various signs which his God had shown in his favour. He also pointed out the error of his Shia opponents. In a graphic and eloquent manner he explained that the Shia beliefs were not right, because the Caliphs, Hadrat Abu Bakrra, Hadrat ‘Umar and Hadrat ‘Uthman, were the rightful Caliphs and Hadrat ‘Ali had acknowledged them so. (see Hidden Treasures of Islam, pages 193-195).

After Hujjatullah was published
MGA’s critics allege that several sentences and paragraphs in this text are taken directly without alteration, from Maqamat al-Hariri, the best known poetry collection of the Arabic scholar and poet Al-Hariri of Basra.  For this reason, his claim to divine instruction in Arabic is not accepted in Islamic Orthodoxy. Ahmadis, however, claim that the alleged instances of plagiarism are not true because Mirza Ghulam Ahmad had deliberately inserted the writings of Al-Hariri with his own and then openly declared that he had done as such as a challenge to his critics to compare and separate the two. His followers claim that as clearly stated by him in the beginning of his book Hujjatullah it was only after his use of Arabic was labelled inadequate, ungrammatical and ‘unchaste’ by his opponents that Ghulam Ahmad deliberately amalgamated his own writings with that of Al-Hariri‘s in order to expose his adversaries; whom he called upon to distinguish between his writings and that of Al-Hariri’s.

A quote from Hujjatullah
“””Thus the method which will free the people from his deception is that we present to him paragraphs from our writing and some other paragraphs from the writings of a great Arab writer while concealing the names of the authors, and then call upon him to tell us which paragraph out of this is ours and which is theirs, if you are truthful. Then if he recognizes my sayings and theirs and distinguishes between them as between a shell and its kernel, then we shall give him fifty rupees as a reward.”””

– Hujjatulla, pg. 4-5

By 1903, MGA considered himself as Hujjatulla
Interestingly enough, by 1903, MGA was calling himself as the Hujjatulla.

“”””Hadrat Hujjatullah [The Promised Messiah] may peace and blessings be on him, supplicated at Gurdaspur for those of his friends who were present there and also collectively for those who were not present. He prayed by name for those who were present or whose name he recalled, and also collectively for all members of the Jama‘at, whereupon he
received the revelation:

[Arabic] Then good news for the believers.

[al-Badr, vol. 3, no. 1, January 1, 1904, p. 6 footnote and
al-Hakam, vol. 7, no. 46, 47, December 17, 24, 1903, p. 15]

After MGA died, Ahmadi’s lied about MGA’s Arabic abilities
See Hani Tahir’s video on this matter: https://www.youtube.com/watch?v=OtWYpjwehPQ

 

From the 2009 online edition of Tadhkirah

See page 300—301.April 2, 1893(349)

Maulana ‘Abdul-Karimra said: Hadrat Maulavi Hakim Nurud- Dinra…had started the construction of a large house in Bhera…. The construction had not yet been completed…when one day in the winter Maulavi [Hakim Nur-ud-Dinra] arrived in Qadian for a brief meeting with the Promised Messiahas. The same night the Promised Messiahas received a revelation (350) which indicated that Maulavi [Hakim Nur-ud-Dinra] should migrate to Qadian. Next morning he informed him of this and suggested that he should emigrate to Qadian and should not return home. This faithful one made no excuse. The house remained unfinished but this man of God did not go back. [Address of Maulana ‘Abdul-Karimra, al-Hakam, vol. 6, no. 32, September 10, 1902, p. 11]. 

349—

350--Hadrat Khalifatul Masih Ira mentioned this revelation in his autobiography which he dictated to Akbar Najib Abadi as following:

The Promised Messiahas told Maulavi ‘Abdul-Karimra: I have received a revelation concerning Nur-ud-Din. It is in the form of a couplet in the poem of Hariri:

[Do not go back to your homeland. You will face humiliation and suffering there.]
[Mirqatul-Yaqin Fi Hayate Nur-ud-Din]

See Page 1020

April 2, 1893 (1229)
The Promised Messiahas mentioned to Maulavi ‘Abdul- Karimra one day that he had received a revelation:
1230
[Arabic] [Do not be inclined towards your home, in that there are humiliation and trials.]

The Promised Messiah[as] said:

It appears that this revelation has reference to Nur-ud-Din.
[Appendix al-Badr, vol. 8, no. 40, July 29, 1909, p. 77 and Mirqatul-Yaqin FiHayat-e-Nur-ud-Din, p. 169].

1229– Note by Maulana Abdul Latif Bahawalpuri: This date is recorded in the Jaibi Bayad of Hadrat Khalifatul Masih Ira, but it does not record the year. However, we have entered 1893 here because it can be established based on firm evidence. For this reason we have entered it under this year. [See Tarikh-e-Ahmadiyyat, vol. 1, p. 494, new ed., under the heading Faith Inspiring Event of the Migration of Maulana Nur-ud-Dinra]

1230 —Note by Syed Abdul Hayee: The Jaibi Bayad of Hadrat Khalifatul Masih Ira, page 149, records it as following: [Arabic] Do not be inclined towards your home, you will be treated with injustice and will face trials; And adds to it the next couplet of Hariri: [Arabic] Remember, a man of his own mind suffers a loss in his country.

After MGA died, Nuzul ul Masih was published (1909)
Ahmadiyya sources tell us that this was written in 1902 and published in 1909.  This book tells us how MGA’s opponents, specifically Pir Mehr Ali Shah were accusing MGA of plagiarizing from Hariri.

Maulvi Muhammad Ahsan Amrohi
“”Maulawi Muhammad Ahsan Sahib had a hasty nature. Once out for a walk with the Promised Messiah (on whom be peace) he misheard the Promised Messiah (on whom be peace) when he said there is a difference between word of God and word of man and said this is a revelation of mine compared to revelation of Hariri (an academic). Ahsan Sahib remarked how frivolous it was but as soon as he realised his mistake he instantly said what fine words they were.””  Friday Sermon of Mirza Masroor Ahmad, 7-24-15

In Mujadid-e-Azam, at page 337 Dr. Basharat
While giving detail of Molvi Nuruddin ,s shifting to Qadian, he writes that “Hazrat sahib told Molvi Abdul Karim that I have received a revelation about Molvi Nuruddin as under:-

لا تصبون الی الوطن۔ فیہہ تھان و تمتحن
In next lines the author says this couplet is present in AL-HARIRI.

 

Scans

Videos
https://www.youtube.com/watch?v=Fx_9JtSEay4&t=385s

Related Essay’s
https://ahmadiyyafactcheckblog.com/?s=ghost+writershttps://ahmadiyyafactcheckblog.com/2018/05/04/ahmadiyya-mullahs-have-been-caught-editing-the-writings-of-mga-yet-again/

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

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

https://ahmadiyyafactcheckblog.com/2018/03/11/mirza-ghulam-ahmad-terrible-arabic-pronunciation-and-syed-abdul-lateef/

https://ahmadiyyafactcheckblog.com/2016/12/06/mirza-ghulam-ahmads-arabic-came-with-a-punjabee-accent/

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

Barahin-e- Ahmadiyyah volume 5, was re-published in 1914, it was the second edition



BA-5, 1924 edition
Intro

We have been tracking the writing and publishing of Barahin-e- Ahmadiyyah volume 5.  It can also be spelled as Braheen-e-Ahmadiyya.  Muhammad Ali told us that it was initially published in Oct of 1908, however, he is silent about the supplement.  When was the supplement added?  Who ordered its addition?  Nevertheless, we have come across information from the 2009 online edition of Tadhkirah, on page 705, wherein it is stated in a footnote that there was a 1914 edition of Barahin-e- Ahmadiyyah volume 5.  This is very odd since it is only 5-6 years after its 1st edition was published.  “Correction of an Error” (originally published in 1901) was also re-published in 1914.

What edits were made to the second edition of Barahin-e-Ahmadiyyah volume 5?
We know that the Ahmadiyya team of Mullah’s are always working to fix the errors and omissions of the Mirza family.  We would have to assume that they either added the supplement in 1914, or edited Barahin-e- Ahmadiyyah volume 5 and then re-published.

Tadhkirah (2004 online english edition) doesn’t have this entry at all
In the 2009 edition of Tadhkirah it is stated this footnote was added by Jalal-ud Din Shams.  He was the “fixer”, he worked on behalf of the Khalifa to cover up many indiscretions of the Mirza family.

We found the 1924 edition of BA-5
My team has found the 1924 edition of BA-5.  It is posted in this essay.  We don’tr know whether Shams erred and wrote 1914 instead of 1924 or if this is the 3rd edition.  Nonetheless, we have posted the scan of the cover page.

Related Essay’s
https://ahmadiyyafactcheckblog.com/?s=Braheen+e+Ahmadiyya+vol+5

https://ahmadiyyafactcheckblog.com/2016/12/11/eik-ghalti-ka-izala-aka-correction-of-an-error-was-re-published-on-march-1-1914/

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

https://ahmadiyyafactcheckblog.com/?
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Who is Mirza Naseer Ahmad? The first-born son of Mirza Basheer-uddin Mahmud Ahmad

Intro
Mirza Naseer Ahmad was the first-born child of Mirza Basheer-uddin Mahmud Ahmad in 1906.  He died shortly thereafter however and was buried in Lahore, which is very strange, since MGA and his family were not in Lahore in 1906.  See Fazle-Omar, page 78, https://www.alislam.org/library/books/Fazl-e-Umar.pdf.  This was MGA’s second grandson it seems.  Mirza Aziz Ahmad being the first.  All of these quotes are taken from the 2009 online edition of Tadhkirah.  See page 592.

MGA attributed a prophecy to Mirza Naseer Ahmad, which failed
This prophecy appeared in 1903 and was repeated verbatim in 1906 during the formation of Haqiqatul Wahy.

1903

That is [Arabic] All praise belongs to Allah Who has bestowed upon me in my old age four
sons and has thus fulfilled His promise …[and] has given me the good news of a fifth one—who was destined to be born as a grandson in addition to these four—that he would certainly be born at some time.
[Mawahibur-Rahman, p. 139, Ruhani Khaza’in, vol. 19, p. 360]

That is [Arabic] All praise belongs to Allah Who has bestowed upon me in my old age four
sons and has thus fulfilled His promise …[and] has given me the good news of a fifth one—who was destined to be born as a grandson in addition to these four—that he would certainly be born at some time.674 [Haqiqatul-Wahi, pp. 218–219, Ruhani Khaza’in, vol. 22, p. 229].  

Accordingly three months ago a son was born to my son Mahmud Ahmad who has been named Nasir Ahmad.  [Haqiqatul-Wahi, p. 219, Ruhani Khaza’in, vol. 22, p. 229].

Ahmadiyya clerics lied and wrote Nasir Ahmad
Ahmadiyya mullahs are dangerous.  They have been working on covering up the failings of MGA for over 100 years.  This is just another case of it.  Mirza Nasir Ahmad was born in 1909, after MGA had even died.  Ahmadi’s are free to attribute this prophecy to Mirza Nasir Ahmad, however, we have caught them lying about it.  As we all know, Ahmadi’s are regularly falsely attributing prophecies.

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Mirza Ghulam Ahmad vs. Maulvi Karam Din–Court Case 1903–1905, references from the 2009 edition of Tadhkirah and some other sources

Intro
MGA lost one court case against him in his career.  It is the case of MGA vs. Karam ud Din.  I have collected some bits and pieces of info here.  It is important to note that in this case, 2 of MGA’s followers also filed cases vs. Maulvi Karam Din, who had been an opponent of MGA since about 1895, there names are Shaikh Yacub Ali Irfani and Hakim Fadl Din.  It is unclear the exact date wherein MGA lost this court case, nor is the exact date given when MGA won on appeal.

Related Essay’s
https://ahmadiyyafactcheckblog.com/?s=Karam

https://ahmadiyyafactcheckblog.com/?s=above+the+law

Some important references
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)

Pages 570-572
December 6, 1902
(A) Last night I was in such a state that if I had not received Divine revelation, I would have been proved right in thinking that my last moment had arrived. While I was in this condition, I was overtaken by sleep and saw in my dream that I was in a cul-de-sac and three buffaloes (636)
were coming towards me. When one of them approached me I beat it away and the same happened with the second one. Then the third advanced towards me. I felt that it was so
strong that there was no way of deliverance from it. While this was passing through my mind, Allah the Almighty so ordained that it turned away. Taking advantage of this I slipped through brushing against it and began to run. I was thinking that it would be running after me but I did not look back. Then the following Prayer was inspired by Allah the Almighty in a dream upon my heart:

637–Arabic O my Lord everything serves You. So O my Lord, protect me and help me and have mercy on me. [Publishers]

638--al-Hakam, vol. 6, December 10, 1902, p. 10, reports that the Promised Messiahas said:
This prayer is an amulet and protection… I will henceforth make this supplication regularly in my Prayers, and you should also do it.

He also said:

The greatest matter in it, which teaches the True Unity—that is, assures that Allah the Glorious alone can cause any harm or impart any benefit—is that it teaches us that [O Allah] everything is in Your service, and no harmful thing can cause any damage without Your will and permission.

It was conveyed to me that this is the great name of God and that whoever supplicates in these terms would be delivered from every affliction. [al-Badr, vol. 1, no. 7, December 12, 1902, p. 54 and al-Hakam, vol. 6, no. 44, December 10, 1902, p. 10].

(B) Of the Signs shown in my favour is one in which God, the All-Knowing and the Wise, informed me about a mean person and his great calumny against me and apprised me through His revelation that this man would attack me in order to humiliate me, but would himself become my target in the end. Allah the Almighty conveyed this to me in the course of three dreams. He disclosed to me in a dream that this enemy of mine would engage three helpers in my opposition to achieve success in his proceedings to dishonour me and to put me to trouble. I was shown in a dream that I was hauled into court like a prisoner but I was shown that I would be delivered in the end, though after an interval. I was also given the good news that the affliction would be reverted upon this lying mean enemy of mine himself.…. Then I began to wait for the developments as indicated in the prophecy. After the passing of a year, all this happened at the instance of Karam Din. (That is, he brought unjustified criminal charges against me).639 [Haqiqatul-Wahi, p. 215, Ruhani Khaza’in, vol. 22, p. 225].   

639—This Sign was originally published by the Promised Messiahas in Mawahib-ur Rahman in Arabic and Persian. Later, in Haqiqatul-Wahi, he published the same in Urdu. Our English rendering is based upon the Urdu citation in Haqiqatul-Wahi. [Munawar Ahmed Saeed]
________________________________________________________________________________________
Taken from Tadhkirah (2009 online edition)
Page 582

January 13, 1903
655—-[Arabic] I shall humiliate him who designs to humiliate you. I shall help him who designs to help you. You have a high standing in My Presence. I have chosen you for Myself and your secret is My secret. You are with Me and I am with you and your secret is My
secret. When you are angry, I am angry and when you love, I also   love. You are to me like My Unity and My Uniqueness. So the time has come when you should be helped and be known among people. Allah praises you from His Throne. Allah praises you and is walking towards you. You have a high standing in My Presence. I have chosen you for Myself and your secret is My secret. You have a standing with Me of which the people have no knowledge. O My
Ahmad, you are My purpose and are with Me. You are with Me and I am with you. Your secret is My secret. When you are angry, I am angry and everyone you love, I love. You have a high standing in My Presence. I have chosen you for Myself. [Publishers].

[Notebook of the Revelations of the Promised Messiahas, p. 1]

He has given me good news and said:

656—[Arabic] I shall not leave a trace of anything which might be designed to humiliate you. [Publishers]

and He said:

657—[Arabic] Allah will safeguard you Himself and He is the Most Gracious Friend. [Publishers]

[Mawahibur-Rahman, p. 17, Ruhani Khaza’in, vol. 19, p. 235]
_________________________________________________________________________________________
Taken from Tadhkirah (2009 online edition)
Page 583-584

January 15, 1903
While in Lahore I received, repeatedly, the revelation: That is [Arabic] I shall show you My blessings from every side.658 [al-Hakam, vol. 7, no. 4, January 31, 1903, p. 15 and al-Badr, vol. 2, no. 1–2, January 23–30, 1903, p. 9].

658-–This prophecy was fulfilled in this wise* that when I approached Jhelum about ten thousand people came to see me. The road was choked with people in all sorts of humble attitudes as if they wanted to prostrate themselves. Then there was such a multitude of people around the District Courts that the Magistrates were greatly surprised. Eleven hundred men and two hundred women made the bai‘at and joined the Jama‘at. Karam Din’s complaint against me was dismissed. Many people made offerings and presented gifts out of good will and humility. Thus we returned to Qadian enriched in every way with God’s blessings and God fulfilled the prophecy very clearly. [Haqiqatul-Wahi, p. 252, Ruhani Khaza’in, vol. 22, p. 264].
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 585
January 21, 1903
I saw in my dream that Karam Din had been given some sentence and this was followed by the revelation:

662—[Arabic] That was because they disobeyed and used to transgress. [Publishers]

[Notebook of the Revelations of the Promised Messiahas, p. 2]
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 587
January 24, 1903
(A) Today, in a vision, I was shown the following:

663—[Arabic] A detailed account of that which Allah did in this war after I had published the prophecy among people. [Publishers]

Thereafter my mind moved towards the reception of revelation and I was repeating these very words. This indicates that the prophecy made about the case beforehand would now be fulfilled in detail. [al-Badr, vol. 2, no. 1–2, January 23–30, 1903, p. 7 and al-Badr, vol. 2, no. 5, February 20, 1903, p. 36 and al-Hakam, vol. 7, no. 4, January 31, 1903, p. 15]

(B) I saw in my dream as if I was about to publish an article on the final result of Karam Din’s case against me and I wished to give it this heading:

664–[Arabic] The details of that which Allah did in this war after we had published the prophecy among people. They have drawn away from the water of life, then grind them down a fine grinding. [Publishers]

[Notebook of the Revelations of the Promised Messiahas, p. 3]
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 617
June 29, 1903
I was pondering deeply about the result of the cases which have been filed against me by Karam Din and which some members of my Jama‘at [Community] have filed against him. In this condition, I received the revelation:

714—[Arabic] Verily, Allah is with those who are righteous and those who do good. In this there are Signs for questioners. [Publishers]

I was made to understand that of the two sides God will be with those and will bestow help and victory upon those, who are righteous—that is to say, who do not tell lies, do not wrong anyone, do not calumniate anyone, do not persecute people by cheating, deceiving, and dishonest dealing, and eschew every vice and adhere to truth and justice. And fearing God, they treat His servants with sympathy, goodwill and goodness, and are true wellwishers of mankind. They are not inspired by beastliness, wrongdoing and evil, and are ever ready to behave virtuously towards everyone. The final decision will be in their favour. At that time those who ask: ‘which of the two sides is in the right’ will be shown not one Sign but many Signs. [al-Badr, vol. 2, no. 24, July 3, 1903, p. 189 and al-Hakam, vol. 7, no. 24, June 30, 1903, p. 11].

Also found in the ROR (English of July 1903)See page 288
http://www.aaiil.org/text/articles/reviewofreligions/1903/reviewreligionsenglish190307.pdf
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 625

August 18, 1903
[al-Badr, vol. 2, no. 32, August 28, 1903, p. 253 and al-Hakam, vol. 7, no. 31, August 24, 1903, p. 6] Translation: (A) [Arabic] [I shall honour you in a goodly way.] (B) [Arabic] I shall honour you
in a way that will cause people to wonder. (C) [Arabic] The heavens and the earth were closed-up like a bundle and We opened them out, that is, the earth as well as the heavens demonstrated their full powers. (D) [Arabic]

Tell them: It is Allah Who has revealed these words; and then leave them occupied with their
sport. (E) That is [Arabic] They will ask you about your status—what is your honour and
status.731 Say: It is God Who has granted me this status; and then leave them indulging in
idle sport. (F) [Arabic] [No incongruity can you see in the creation of the Gracious One.]
[Haqiqatul-Wahi, pp. 90, 107, 70, 265–266, Ruhani Khaza’in, vol. 22, pp. 93, 110, 73, 277–278]

On one occasion when I was in Gurdaspur in connection with a criminal case (that had been instituted against me by Karam Din of Jehlam), I received the revelation: [They will ask you
concerning your status.]… Thereafter when we appeared in court, the other side’s lawyer asked me the same question: Is your rank and status as you have described it in Tiryaqul-Qulub? I answered: Yes, by Allah’s grace that is my status; Allah has Himself bestowed it upon me.
In this manner the revelation which had come to me in the morning was fulfilled about the time of ‘Asr. [Haqiqatul-Wahi, pp. 265–266, Ruhani Khaza’in, vol. 22, pp. 277–278]
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 631

September 23, 1903
al-Badr reports that the Promised Messiah[as] narrated the following dream upon rising in the morning:

I had taken up a pen to write. I observed that its point was broken. Thereupon I said: Put on to it one of the nibs that had been sent by Muhammad Afdal. While those nibs were being looked for, I woke up….

If someone would take the time out from worldly occupations and stay with me, he would witness a running river of prophecies being fulfilled like the one of yesterday concerning a pen.740[al-Badr, vol. 2, no. 37, October 2, 1903, p. 390].

740— al-Badr reports that:

After 10 a.m. the case brought by Karam Din against the Promised Messiahas and Hakim Fadl Din was brought up. Khwajah Sahib presented a request on behalf of Hakim Fadl Din that the charges made by Maulavi Karam Din are the same for the investigation of which I have brought a case against Karam Din. Therefore the present case should be postponed till the earlier cases are decided. The lawyers on both side entered into a debate on this issue and the court decided to
postpone the decision to the following day. In the evening the Promised Messiahas received the revelation: [Persian] Be glad and happy. On the 24th the case brought by Sheikh Ya‘qub ‘Ali Editor al- Hakam against Maulavi Karam Din and the Editor of Sirajul-Akhbar of Jehlum was to be heard. But since the testimony of the plaintiff was not available, the case was postponed to October 21, 1903. Since the court had not yet rendered a decision of the discussion of the previous day, Khwajah Sahib wanted to bring up additional legal points. After hearing him, the court decided after 1 p.m. that the plea for postponement be turned down. Thus the words of God, which He
conveyed to His apostle on the 22nd in the evening and which he had narrated on the morning of the 23rd were fulfilled. [al-Badr, vol. 2, no. 37, October 2, 1903, p. 390].
_____________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 632

September 23, 1903
741–
[Persian] Be glad and happy. [Publishers]

[al-Badr, vol. 2, no. 37, October 2, 1903, p. 390]

Note by Hadrat Maulana Jalal-ud-Din Shamsra: This revelation was received during the court case of Karam Din.
_____________________________________________________________________________________________
Taken from Tadhkirah (2009 online edition)
Page 670-671

May 1904
(A)805—
[Arabic] We made the iron soft for you. [Persian] We do not approve of any other meaning. [Publishers]

[al-Badr, vol. 3, no. 29, August 1, 1904, p. 4 and al-Hakam, vol. 8, no. 17, May 24, 1904, p. 2]

(B) In the case brought against me by Maulavi Karam Din at Gurdaspur, Karam Din insisted that the word la’im meant bastard and that the word kazzab meant one who always tells lies. The court of first instance accepted his contention. In those days I received the revelation:

806—[Persian] We do not approve of any other meaning. [Publishers]

I understood this as indicating that the interpretation of the first court would not be upheld on appeal; and so it happened. The Divisional Judge rejected all the arguments advanced on behalf of Karam Din and held that la’im and kazzab were appropriate for Karam Din, who was
deserving of even stronger words.[Haqiqatul-Wahi, p. 380, Ruhani Khaza’in, vol. 22, p. 394].
______________________________________________________________________________________________
Taken from Tadhkirah (2009 online edition)
Page 671

May 1904
807—-[Arabic] We shall put awe in their hearts. [Publishers]

[al-Badr, vol. 3, no. 29, August 1, 1904, p. 4 and al-Hakam, vol. 8, no. 16, May 17, 1904, p. 2]

Footnote—Note by Hadrat Maulana Jalal-ud-Din Shamsra: This revelation was received on the return from Gurdaspur where the Promised Messiahas had gone in connection with the case of Karam Din. (See al-Hakam, May 24, 1904, p. 2).
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 677-678

1904
A Maulavi named Karam Din filed some criminal charges against me in Gurdaspur and the maulavis opposed to me appeared as witnesses in the court of Atma Ram, the Extra Assistant Commissioner…. Atma Ram did not pay full attention to the merits and made up his mind to sentence me to imprisonment. Thereupon God conveyed to me that Atma Ram would be afflicted with the deaths of his children. I communicated this vision to the members of my
Jama‘at825. It so happened that within 20 or 25 days he lost two sons. In the end, though he had laid the foundation in his judgment of sentencing me to imprisonment, God held him back from that design, yet he imposed upon me a fine of 700 rupees. I was then honourably acquitted on appeal by the Divisional Judge. But Karam Din’s conviction and sentence were maintained. My fine was remitted but Atma Ram’s sons did not come back…. According to the Divine prophecy which had been published already in my book Mawahibur-Rahman, I was acquitted, my fine was refunded, and the issuing officer’s [Atma Ram’s] order was set aside and he was rebuked for issuing an improper order. But Karam Din (as I had already published in Mawahibur- Rahman) was convicted and punished and the judgment of the court confirmed his being a liar. [Haqiqatul-Wahi, pp. 121–122, Ruhani Khaza’in, vol. 22, pp. 124–125].

825—Note by Maulana Abdul Latif Bahawalpuri: Qadi Muhammad Yusuf, Amir Jama‘at Ahmadiyyah, Frontier Province writes in his book Sawanih Zuhur-e-Ahmad Ma‘ud:

The Promised Messiahas saw in a dream that a lion has taken away both sons of Atma Ram. At the same time as the Promised Messiahas narrated this dream, Atma Ram received a telegram that his son is suffering from plague. Two sons of his died one after the other with plague. [Zuhur-e-Ahmad Mau‘ud, pp. 51–52].  

_____________________________________________________________________________________________
Taken from Tadhkirah (2009 online edition)
Page 1048

Sheikh Khair-ud-Din 1261 narrated that: When the case of Karam Din was pending before Chandu Lal Magistrate, the Promised Messiahas said: I do not see Chandu Lal1262 occupying the Magistrate’s chair.[al-Hakam, vol, no. 38, no. 25, July 14, 1935, p. 4 and Register Riwayat-e-Sahabah, vol. 9, pp. 58–59]

1261–Note by Hadrat Maulana Jalal-ud-Din Shamsra: He was from Ludhiana and was a cobbler by profession. He used to make shoes for the Promised Messiahas. He stated that he stayed with the Promised Messiahas in Gurdaspur during Karam Din’s trial.

_____________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 1049

October 7, 1904
Chaudhry Muhammad ‘Ali Khan Ashraf Head Master Bairam Pur narrated that:

The Promised Messiahas said at the time of ‘Asr Prayer one day before judgment was to be delivered in the case of Karam Din… that he had seen in his dream that he was returning home riding a white horse and his wife said (something like): We have suffered a loss (probably of money). The Promised Messiahas said to her: That does not matter as I have returned safe.

The Promised Messiahas interpreted the dream that the Magistrate (who was a bigoted Arya, and was bent upon giving the decision against the Promised Messiah) would sentence him to a fine, but nothing more. However, on appeal he would be acquitted and would thus be made
secure against the mischief of the Magistrate. That is exactly what happened the next day; he was sentenced to a fine, which was immediately paid … and on appeal [he was acquitted and] the fine was remitted.[al-Hakam, vol. 38, no. 3, January 28, 1935, p. 4].
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 1050

October 8, 1904
Shukar Ilahi of Nabi Pur District Gurdaspur narrates that: On the (day) on which judgment in the case of Karam Din was to be announced… the Promised Messiahas was walking… under the trees at the time of ‘Asr.… He stopped suddenly from walking and said something to Maulavi Sahib [Nur-ud-Din]. At that time the case was called and when we returned to the shed, the Promised Messiahas said to Maulavi Sahib [Nur-ud-Din]: I have seen in a vision that
my handkerchief had fallen in a pool of water but was recovered. He interpreted this as meaning that he would be sentenced to a fine which would be remitted. And that is what happened.[Register Riwayat-e-Sahabah, vol. 3, p. 114]
______________________________________________________________________________________________

Taken from Tadhkirah (2009 online edition)
Page 1050-1051

October 10, 1904
Miyan Allah Yar Contractor of Batala narrates through Maulavi Ghulam Nabi Misri that:
At the end of the case in Gurdaspur, when the Promised Messiahas was about to leave for Batala for the return journey to Qadian, he received a vision or a revelation:

[Urdu] The route via Batala is dangerous.

The Promised Messiahas asked for the carriages to be brought, and three of them were brought. (He changed his route and commenced the journey.) He explained the reason for the change of route. In the meantime a rath (bullock chariot) had been sent from Qadian to Batala to meet him. Instead of the Promised Messiahas some of his companions including Sheikh Ya‘qub ‘Ali, travelled in it. When they arrived at the canal bridge, they found that some of the opponents from Massanian and Batala were pretending to hold a meeting. They had conspired to waylay the Promised Messiahas at the bridge and throw him into the canal. ….When the chariot approached the bridge it was surrounded by the crowd of opponents… and there was
a skirmish… but when they discovered that the Promised Messiahas was not in the chariot, they apologised for the assault. [Register Riwayat-e-Sahabah, vol. 10, pp. 280–281].
______________________________________________________________________________________________

Taken from Hidden Treasures–https://www.alislam.org/library/book/hidden-treasures-of-islam/

Pages 343–346
Summary written by Syed Hasanat Ahmad (2010)

The publication of the book had an instant impact. It published a prophecy of the Promised Messiahas about Maulavi Karam Din. The book was published on January 15, 1903, by special efforts of the press workers in Qadian and carried the news that Maulavi Karam Din would attempt to involve the Promised Messiahas in criminal cases and the Promised Messiahas was divinely informed that he would be honourably acquitted from these cases. The publication had to be completed before that date as Maulavi Karam Din had already moved the Extra Assistant Commissioner of Jhelum to issue warrant of arrest of the Promised Messiahas under Section 500, 501 and 502 of the Criminal Procedure Code and the date of hearing was fixed on January 17, 1903. The issuance of warrant of arrest provided yet another occasion to opponents to raise an uproar against the Promised Messiahas and they were clamouring a severe punishment for him. The trip from Qadian to Jhelum became historic in several ways. Giving details of the journey in a later publication (Haqiqatul-Wahi), the

Promised Messiahas said:

When I was on my way to Jhelum in connection with a case filed by Maulavi Karam Din, I had a revelation: “I (God) will shower blessings upon you from all directions.” I related the revelation to the people of my Jama‘at and this revelation came true in this manner that, when I reached Jhelum, about ten thousand people came to see me and most of them had lined up on the roads. Such a crowd had assembled in the court that it had amazed the authorities. About
eleven hundred people came to me for bai‘at and about two hundred of them were women. The case filed by Maulavi Karam Din was dismissed and a large number of people made offerings in cash and kinds to show their regard and respect for me. And this was how I was showered with the Divine blessings and returned to Qadian victoriously. (Haqiqatul-Wahi, p. 252, Sign No. 101, Ruhani Khaza’in, vol. 22, pp. 263-264).
_____________________________________________________________________________________________

Taken from Hidden Treasures--https://www.alislam.org/library/book/hidden-treasures-of-islam/

Page 126
Summary written by Syed Hasanat Ahmad (2010)

Padre ‘Imad-ud-Din, a native convert from Islam, was a paid servant of the Christians for a long time. He had already made himself notorious by his rabid and scurrilous attacks upon the Holy Founder of Islam. His books Tarikh-e-Muhammadi and Hidayatul-Muslimin had inflicted deep wounds upon religious susceptibilities of the Muslims. Even the Ra’i Hind and Prakash of Amritsar had protested against his bitter attacks. Another Hindu paper, Aftab-e- Punjab had
also condemned his writings. Muslims exposed this paid preacher of Christians in a book entitled ‘Uqubatud Dallin. Even the organ of the American Mission, Shamsul Akhbar of Lucknow had admitted the abusive nature of Padre ‘Imad-ud-Din and his colleagues Maulavi
Karam Din, Nizamud Din, Ilahi Bakhsh, Hamidullah Khan, etc., who were called Maulavis and learned men to deceive the public. The Promised Messiahas offered five thousand rupees as a reward if they could jointly produce a book like the one entitled Nurul-Haqq (Life of
Ahmad by A.R. Dardra, edition of 2008, pp. 412-413).
_____________________________________________________________________________________________
Life of Ahmad by A.R. Dardra, edition of 2008, page 564.
Footnote 135

Ahmadas had felt the need of a press at Qadian as early as 1892. An Ishtihar was issued and a fund was opened for this purpose; but, it appears satisfactory arrangements could not be made at that time. Sh. Nur Ahmadra brought his press, Riyad-e-Hind, from Amritsar and A’ina Kamalat-e-Islam was then printed at Qadian. After that Hakim Fadal Dinra started a press at
Qadian in 1895. It was named Diya’ul Islam. This press produced Ahmad’sas publications at cost price (Ahmad’sas statement in Karam Din’s case, Section 420. I.P.C. dated. 19.8.1903). It was for this reason that Ahmadas produced, on 15.8.1898 a detailed account of this press in the income tax case. (See statement of Hakim Fadl Din in Karam Din’s case on 20.7.1903).
_____________________________________________________________________________________________

Nubuwwat & Khilafat
(Prophethood & its Successorship), Four Speeches Delivered on June 10, 1966 Under the Chairmanship of Hadrat Mirza Nasir Ahmad, Khalifatul Masih III (may Allah shower His mercy upon him) at Masjid Mubarak Rabwah, Pakistan.—-https://www.alislam.org/library/books/Nubuwwat-and-Khilafat.pdf

Pages 17-18

Statements Under Oath of Maulavi Muhammad ‘Ali in the Court

14) a. In the presence of Promised Messiahas, Maulavi Muhammad ‘Ali appeared as a witness on May 13, 1904. On being questioned by Khwaja Kamal-ud-Din he said:

Anyone who denies the truthfulness of a Prophet is a great liar. Mirza Sahib has claimed to be a Nabi. His followers believe him to be true in this claim and his opponents consider him false. The Holy Prophetsa is true according to Muslims and false according to the Christians.

b. On June 16, 1904, in the presence of the Promised Messiahas, in response to the critique made by Maulavi Karam Din, Maulavi Muhammad ‘Ali said:

Mirza Sahib makes a claim of nubuwwat in his writings. The purport of his claim is that, “I am a Nabi but I have brought no new shari‘ah.” According to the Holy Qur’an anyone who treats such a true claimant as a liar is a great liar. (Court Proceedings, p. 362).

16) In the case of Maulavi Karam Din of Bhaiñ [District Jehlum], acting as attorneys, Khwaja Kamal-ud-Din and Maulavi Muhammad ‘Ali, submitted the following statement under the signature of the Promised Messiahas:

There is another view of the matter according to Mohamedan theology. One who belies a person claiming to be a Prophet is a kadhdhab [great liar] and this has been admitted by prosecution evidence. Now the complainant knew perfectly well that the first accused claimed that position and, notwithstanding that, he belied the accused. Consequently in religious terminology the complainant was a kadhdhab. (Proceedings Gurdaspur Court, p. 194).

_____________________________________________________________________________________________
Taken from Hidden Treasureshttps://www.alislam.org/library/book/hidden-treasures-of-islam/

Page 314-315
Summary written by Syed Hasanat Ahmad (2010)

Explaining the use of relevant quotes from other authorities, the Promised Messiahas stated that these quotes do not constitute plagiarism, otherwise everyone will be exposed to this charge. It so happened that Mian Shahabuddin and Maulavi Karam Din in their correspondence with the Promised Messiahas mentioned that most of the material appearing in Saif-e-Chishtiya’i written by Pir Mehar ‘Ali Shah is copied word by word from the notes of Maulavi Muhammad Hasan Faidi and these notes were written by him on the margins of the books I‘jazul-Masih and Shamse Bazighah and these books carrying marginal notes were bought. This is how the devious Pir was exposed who made the allegations that the Promised Messiahas had plagiarized whereas the same charge recoiled on him.

The Promised Messiahas also replied to criticism that Pir Mehar ‘Ali Shah made in his book, Saif-e-Chishtiya’i about the merit of the I‘jazul-Masih. The Promised Messiahas also established that the revelation made to him were revelation of high order. The Pir also made an allegation that the Promised Messiahas had been plagiarizing from Maqamat-e-Hariri but what actually transpired was that Pir Mehar ‘Ali Shah had himself plagiarized from the notes of Maulavi
Muhammad Hasan Faidi which the Maulavi had written marginally on the I‘jazul-Masih and Shamse Bazighah by Hadrat Maulavi Muhammad Ahsan Amrohi. This information was given by Mian Shahabuddin and Maulavi Karam Din in their letters to the Promised Messiahas. This whole correspondence has also been published in this book.
_____________________________________________________________________________________________

Lecture Ludhiana, pages 31-32

“””Then another case was filed against me in the court of Mr. Dowie, and was followed by yet another concerning income tax. By the grace of God, my innocence was established in all of them. Then came Karam Din’s case in which every effort was made against me and it was
assumed that the case would sound the death knell of this Jama‘at. Indeed, had the Jama‘at not been from God and had He not sustained and strengthened it, it would no doubt have been wiped out. People from one end of the country to the other lent their support to Karam Din. He
was aided and abetted in every way, so much so that some of the prosecution witnesses, despite their claim to beingreligious divines, testified to what was totally false. They went to the extent of alleging that despite being an adulterer, a transgressor and a libertine, I dared claim to be righteous. The case dragged on for a long time. During this period a number of heavenly signs appeared. At long last, the judgement was announced by the magistrate, who happened to be a Hindu, imposing a fine of five hundred rupees on me. But God had already informed me:

“The Superior Court acquits.”

Therefore, when the appeal was filed in the court of the Divisional Judge, he, in his God-given shrewdness, at once got to the bottom of the case and noted in the judgement that whatever I had written about Karam Din was absolutely correct and I had full right to do so. The judgement he passed has since been published. In the end, he acquitted me of the charge and ordered the refund of the fine. He also censured the trial court for letting the case linger so long.
____________________________________________________________________________________________
Mirza Ghulam Ahmad’s poetry vs. Karam Din
See Durr-e-Sameen.  https://www.alislam.org/library/books/Durr-e-Sameen-English-Translation.pdf.  Pages 86 and 94

Page 86
Is it not strange that while you are His beloved,
The entire affairs are being carried out to my favour?
Then not only this that it has happened once, I see the bounties of God at each step.
Look at that man from Bheen whose named Karam Din,
Who even sacrificed his sleep for the sake of conflict,
For whose help there was fervour among the people and
Whose weaknesses were hidden by every enemy of truth,
Whose friend was every aggressor and strayed person,
For whose help came the Muslim clerics, (210)

Page 94
What a strange thingHe helps a disbeliever
That God Who was supposed to befriend the believers.
In your eyes, even Karam Din was one of the pious ones
Who aggressively attacked mefor no reason.
I was not without supportGod’s help was with me
God’s revelation repeatedly gave glad tiding of victory.
But he did not see mehis eyes were closed
Then, after retribution, he decked himself with eye salve.
In the offices123, his name still remains as a liar
Now he can’t erase this name until the Day of Counting. (130)
____________________________________________________________________________________________
From the Review of Religions–Jan 1903, (english version)

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR190301.pdf#page=39

MGA gives lots of revelations claiming that his enemies will be defeated.  MGA also claimed to have seen Gabriel for the first time ever.
_____________________________________________________________________________________________
From the Review of Religions–Jan 1905, (english version)

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR190501.pdf#page=39

End of Cases vs. MGA

see pages 39-40

_____________________________________________________________________________________________

 

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Another claimant of prophethood within Ahmadiyya

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Intro
From time to time, a new claimant of prophethood emerges in the Ahmadiyya Jamaat.  The last one was Asad Shah, who was eventually murdered, however, he had basically left the Qadiani-branch of Ahmadiyyby claiming prophethood, nonetheless, the Khalifa pretended that he was still an Ahmadi, just to ensure that he could claim this as terrorism.  However, there are many others, Zahir-uddin Akmal claimed prophethood in the 1911 era.  This is precisely why Allah stopped prophethood with Muhammad (saw), Muhammad was the 124,000 and final prophet.  Muslims don’t need new prophets, since we have the quran.  We don’t need divine revelation either, or good dreams and etc.

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

Meet Shah Mohammad Faisal
https://www.facebook.com/yazaulharb?fb_dtsg_ag=AdzuqynYTh_eoKzbPCiEvapr_14TnXfMOO_SBMvg3tJSJA%3AAdzVM2HQcfJ2PnFdXJvkVwycbOXq2a77XqW_7rCoSoNmeg—FB page

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The Majlis Khuddam-ul-Ahmadiyya (MKA) pledge is unconstitutional in America, Pakistan, Saudi Arabia, India and every country in the world


Intro

The Mirza family is a sick dynasty comparable to the Kim Dynasty in North Korea.  The Mirza family has been seeking its own state/country since 1947 and has gotten lots of help from the British.  This pledge which is forced upon all Ahmadi’s as soon as they turn 15 and is unconstitutional to any country in the world .  It basically forces young Ahmadi’s to recite their allegiance to the Mirza family, over and over and over again, its level-1 brainwashing.  Similarly, in North Korea, China and the trump administration, people are forced to recite their pledge of allegiance often, and thus the brainwashing is complete.  This is why Ahmadi’s can never be trusted, they are working behind the scenes to help advance the political objectives of the Mirza family and eventually acquire their own country.

Can Pakistani’s trust anyone who isn’t totally loyal to Pakistan?
https://ahmadiyyafactcheckblog.com/2018/09/06/can-atifrmian-be-trusted-by-the-pakistani-government-and-muslim-people/

When was this pledge created?
It’s unclear when this pledge was created.  MKA was created in 1938.  There are also by-laws and a set of rules for MKA, its origination is also unknown.

Videos

Was Ahmadiyya created by the British?
As we all know, in the art of War, nations find minority groups in any given country and support them and put them into power.  The USA has done this many times over, they have also installed puppet governments into power and then removed them as needed.

Related Essays
https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/

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

Who is Dr. Mirza Yaqub Beg (1872-1936)? The eventual Lahori-Ahmadi


Intro

Dr. Mirza Yaqub Beg is an important person in the history of Ahmadiyya, he seems to have converted to Ahmadiyya very early on, 1891-era, and was very close to MGA. Interestingly, Dr. Abdul Hakim Khan, the famous apostate from Ahmadiyya is mentioned as being in Lahore in 1891.  In fact, he was also at the same college as the Baig brothers, he eventually introduced them to Ahmadiyya.

The reference
The Hope Bulletin, May-2008 edition
http://www.aaiil.org/text/articles/hope/2008/hope200805_lastdaysmgamirzayaqubbeg.pdf

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


The data
Life Sketch of Dr. Mirza Yaqub Beg (1872-1936)

[Researched and written by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California, USA.]

Dr. Mirza Yaqub Beg was born in 1872 in Kalanaur, District Gurdaspur. His father, Mirza Niaz Beg, was a land owner in Kalanaur and a God-fearing, righteous person with a Sufistic bent of mind. He was Zilidar in the Canal Department.

After passing his High School Examination, Mirza Yaqub Beg joined Medical College in Lahore in 1890. His younger brother, Mirza Ayyub Beg, also came to Lahore in 1891 for college education. In Lahore, they were renting a house in Anarkali Bazaar. In 1891, when Mirza Yaqub Beg was a second year student in Medical College, Hadhrat Mirza Ghulam Ahmad Sahib came to Lahore. Dr. Abdul Hakim Khan, who was a third year student in Medical College, informed Mirza Yaqub Beg about the Promised Messiah’s visit to Lahore and both of them went to meet the Promised Messiah, who was staying at Mehboob Rayon’s house near Hira Mandi. The house had a large gate which was closed and a window was kept open for entry and exit through which both of them were let in.

Some persons were present in the courtyard where Mirza Yaqub Beg was introduced to Maulana Nuruddin Sahib. When Mirza Yaqub Beg extended his hands for a handshake, Maulana Sahib said, “Not here; like this,” and embraced him with love. Dr. Mirza Yaqub Beg later wrote that with this embracing by the Maulana Sahib he felt a special type of feeling; his chest became cold and he felt as if an electric current had entered his body which filled his heart with special feelings of contentment and exhilaration which he had not experienced ever before in his life.

They then proceeded to the sitting room where the Promised Messiah was sitting and was talking to people in an informal manner. People were enquiring about various religious and spiritual matters and he was answering their queries. During this time, a person came in and hurled filthy abuses in the face of the Promised Messiah, who quietly listened to the abuses. When the person was finished, the Promised Messiah said, “My brother, utter some more.” On hearing these words the person felt ashamed and asked for forgiveness, saying he had not recognized him.

At that time among the visitors there was a well-educated Hindu gentleman. He said he had read the stories of forbearance and toleration of the Christ but had not seen anyone dyed in those colours. Then, pointing towards the Promised Messiah, he said, “This gentleman is the only one whom I find completely dyed on these colours and he will succeed in his mission for sure.” On seeing the countenance of Hadhrat Mirza Ghulam Ahmad Sahib and observing his demeanour, Mirza Yaqub Beg was fully convinced that he was truthful and could not be an impostor.

At sunset, the Promised Messiah went upstairs for offering Maghrib prayers and Dr. Abdul Karim Khan asked Mirza Yaqub Beg about returning home. Mirza Yaqub Beg said he would return only after taking the pledge of allegiance (Bai’at) at the hands of the Promised Messiah. Accordingly, a message was sent through Hamid Ali, the personal attendant of the Promised Messiah, and they were asked to go to the upper floor where the Promised Messiah administered Bai’at by repeating all the ten conditions of the Bai’at.

The next day, Mirza Yaqub Beg’s younger brother, Mirza Ayyub Beg, without informing him, went to see the Promised Messiah and took Bai’at on his very first visit. In those days, due to the severity of opposition to the Promised Messiah, taking pledge at his hands was generally not publicly announced. Therefore, both brothers kept this matter secret from each other and neither one of them knew that the other had taken Bai’at at the hands of the Promised Messiah. However, after some time it did not remain hidden as a change in day to day life of both brothers was noticed by the other. Prior to Bai’at, both of them did not attach much importance to the religious rites and were quite lax in the performance of prayers, fasting and other ordinances of the Shariah. After taking the Bai’at, not only did they start offering regular five times daily prayers but they also offered Tahajjud prayers. Mirza Yaqub Beg wrote that he felt a state of ecstasy and absorption in his prayers and experienced seeing true dreams which had a novel and fascinating condition. Until then, he had read only one or one and a half part (sipara) of the Qur’an. Now he started reading the Qur’an and Maulana Raheemullah Sahib, an Ahmadi with a Sufistic bent of mind who was Imam of a masjid near the water tank in the street where Sikhs lived, started coming daily to Mirza Yaqub Beg’s residence in Anarkali to give lessons in the recital of the Qur’an, and thus he had completely read the Qur’an by his second year of Medical College.

Mirza Yaqub Beg’s father, Mirza Niaz Beg, who was posted as Ziladar in Kukkar Hatta District, Multan, on seeing the disinclination of his sons towards performing their religious duties prior to taking Bai’at, used to say that instead of providing a school and college education it would have been better if he would had sent them to a madrassah for religious studies and he would have also loved them to look after their lands as agriculturists. Now, after the Bai’at when both sons went to stay with him to spend their summer vacations, he observed a change in their lives. They were regularly performing their five daily prayers and also the Tahajjud prayer and were crying to Allah during prayers and supplicating to Him with extreme humility and regularly reading the Qur’an. On seeing this change he was wonderstruck that this change had occurred. The sons had not apprised him of their Bai’at with the Promised Messiah.

About a year after taking the Bai’at, Mirza Yaqub Beg visited Qadian where he met the Promised Messiah, Maulvi Abdul Karim and other followers of the Promised Messiah. On seeing the spiritual atmosphere there, he thought that he should invite his father to join this spiritual brotherhood. Because of his father’s favours and love for him he wished to do this favour him, that he should convey to him the good news of the advent of the Promised Messiah and
extend an invitation to him to join the silsilah of the Promised Messiah. Accordingly, while in Qadian, he wrote a sixteen-page letter to his father and, before mailing it, he read it out to the Promised Messiah and the assembly of his followers who were sitting with him in the masjid. On hearing the letter, the Promised Messiah observed, “I wish my sons were like this.” On receiving the letter, Yaqub Beg’s father, who himself had once spent two years of his life as a hermit in the company of Sajjadah Nasheen of Rattar Chattar by completely abandoning the world and had returned home only at the death of his father, and fearing that Yaqub Beg too may become a hermit like him by quitting his studies, wrote back to him advising him not to be hasty in this matter. He informed him that he will come and meet Mirza Sahib and then will advise him about him. Since he himself had spent many years of his life in Tassawaf, therefore, he had the knowledge of recognizing the Sufia-e-Karam (saints). He could breathe the aroma of a saint and determine the spiritual state of that saint.

In reply to this, Mirza Yaqub Beg wrote an eighty-page letter to his father giving more details about the Promised Messiah and further assuring him that he should not worry about his academic career as he was more diligent in this matter than before and that his retentive memory had increased much and that he studied devotedly so much so that whatever he read once he could recite by heart. The time which other boys spent playing or idly talking, he spent in offering prayers and reading the Qur’an.

Dr. Yaqub Beg once wrote that the result of this change in his life’s routine after taking the Bai’at was in spite of the fact that he had joined Medical College after High School while other boys had come after spending two years (for FA, FSc) or four years (for BA, BSc). Even from his second year onward, that is, the last four years of Medical College, he used to pass the examination by standing first for all those years and as a result was earning a stipend for his studies. At the end he was made the House Surgeon, a post which was offered only to the student who was considered to be the best. When the Promised Messiah was busy in debates with Abdullah Atham in Amritsar, Mirza Yaqub Beg’s father came to Amritsar to see the Promised Messiah. In his first meeting he was convinced of the piety and spiritual attainments of the Promised Messiah and took Bai’at at his hands, and as a matter of honouring him, Maulana Nuruddin Sahib renewed his Bai’at by joining with him in taking the Bai’at afresh. Mirza Niaz Beg informed both his sons who were present in Amritsar that the scent of the Promised Messiah was so strong that it seemed that his whole body was nothing but fragrance.

Dr. Mirza Yaqub Beg wrote that when he went to Qadian for the first time, in those days the number of guests used to be small. Maulvi Abdul Karim was very influenced by the views of Sir Syed Ahmad Khan and used to ask a lot of questions to the Promised Messiah, therefore, much of the Promised Messiah’s time used to pass in answering those questions. This kind of debate was very useful in that it provided a chance for learning for those who were present at
those question and answer sessions. Ultimately, Maulvi Abdul Karim Sahib recognized the weakness of Sir Syed Ahmad Khan’s views and became an ardent believer in Allah and Unity of Allah.

Maulvi Sahib had very special compassion for Yaqub Beg and Ayyub Beg. During his visit Mirza Yaqub Beg saw in a dream that the Promised Messiah had made him and Maulvi Abdul Karim as brothers. When he told that dream to the Promised Messiah, he said, “From today both of you are brothers to each other.” This special relationship remained with them for life

During Maulvi Abdul Karim Sahib’s last ailment, Dr. Mirza Yaqub Beg was staying in Qadian for three months and was taking lessons in the Qur’an and Hadith from Maulana Nuruddin Sahib. He spent about two months treating Maulvi Abdul Karim. At times, when Maulvi Sahib’s disease got serious, Dr. Mirza Yaqub Beg spent days and nights for weeks in his treatment without even getting a wink of sleep. Not even a most devoted son would have rendered this much service or shown so much concern for his father as was done by Mirza Yaqub Beg. Finally, when Maulvi
Abdul Karim Sahib passed away Dr. Mirza Yaqub Beg and Maulvi Muhammad Ali Sahib were crying so bitterly and incessantly that the Promised Messiah had to remind them to be patient and submit to the Will of God.

When Mirza Yaqub Beg and his brother Ayyub Beg had taken the pledge at the hands of the Promised Messiah in 1891, they were the youngest members of the Promised Messiah’s followers and all the elders of the community used to show a special compassion towards them. If there was one day’s vacation in college they would go to Qadian by night train, spend the day there and return by the next night’s train to Lahore. Similarly, when Maulana Nuruddin Sahib went to Lahore from Jammu, the Beg brothers used to spend all available time in his company. They would reach where the Maulana was staying early in the morning. At times, when he was still asleep, and they would lay down by his side. He would explain to them the meanings of prayer and Surah-e-Fateha. Then they will offer morning prayers with him and remain in his company till the college starting time and return again after college. They would leave when he went to sleep. Maulana Nuruddin Sahib had developed a special compassionate liking for the Beg brothers. He had many friends in Lahore and used to stay at their homes but at times he would stay at the Beg brothers’ residence in Anarkali. If he was visiting Lahore for only a few hours, then he would visit them in college. Due to this special compassion he used to call them beta (son). Even during his Khilafat days he used to address Dr. Mirza Yaqub Beg as beta (son) or at times bhai (brother). Similarly, the Promised Messiah used to treat both the brothers as his own sons. When Dr. Mirza Yaqub Beg took his final Medical Examination the Promised Messiah received an ilham, “You have passed the examination.” The Promised Messiah has explained this ilham in Haqeeqat-al-Wahy in the words, “I had supplicated for Yaqub Beg. Since there is an affinity between him and I, therefore, Allah has addressed me, but in fact Yaqub Beg was meant thereby.”

The Promised Messiah would often summon Dr. Mirza Yaqub Beg from Lahore for his own treatment, his wife’s and other members of his family. On one such occasion, when he was called to treat the Promised Messiah’s wife, and Dr Yaqub Beg was going downstairs in the new home after examining her, the Promised Messiah said, “Please pray for her health too because a brother’s prayer in favour of his sister is accepted. During the Promised Messiah’s last ailment, Dr. Mirza Yaqub Beg was summoned to Ahmadiyya Buildings from his residence in Gumti Bazaar at 2:00 AM. When he arrived, the Promised Messiah said, “Please prescribe medicine for treatment and please also pray for my recovery,” and added, “in reality, the treatment is in the heavens.”

After passing his Medical Examination Dr. Mirza Yaqub Beg went to Qadian. His job appointment letter was received there. On receipt of this letter he saw the Promised Messiah and said that he was about to embark on a new career in life and requested advice which may serve as a guide in his professional life. The Promised Messiah said, “In your profession, your relationship with your patients will be with their physical being and not their spirits or souls. Therefore, a person who spends his whole night in prayers and remembrance of God and one who uses abusive language about God day and night should be equal in receiving treatment for their physical diseases.” Dr. Mirza Yaqub Beg remembered this advice of his spiritual mentor and guide for the whole of his life and wherever he worked as a doctor, worshippers of God – Hindus, Muslims, Sikhs, Christians – as well as atheists, all received the same treatment at his hands and all of them always reposed their confidence in him equally. He remained popular amongst all of them so much so that Maulvi Muhammad Hussain Batalvi, though an enemy of the Promised Messiah, was a great admirer of Dr. Mirza Yaqub Beg and once he, along with a deputation of Ahle-Hadith, came to see Dr. Mirza Yaqub Beg at his home in Lahore to specially thank him for medical treatment to his wife and himself. Once, Maulvi M.H. Batalvi came to know that Dr. Mirza Yaqub Beg was going to Qadian. He received him at the Batala Railway Station and took him to his own home and treated him with sumptuous food and then saw him off the next morning, walking with him up to the road to Qadian. He said, “Whenever you visit Qadian, please stay at my home on your way; you have a right on this house because Mirza Sahib (the Promised Messiah) also used to stay at this house.”

Dr. Mirza Yaqub Beg used to say that the great success which he achieved in the medical profession was the result of the Promised Messiah’s prayers and his being a member of the silsilah founded by the Promised Messiah. He was of the view that his exemplary moral character and piety, which was praised equally by friends and foes, was the result of keeping company with the Promised Messiah and the pious and righteous persons who had gathered around him. He used to say that all Ahmadis should manifest through their good moral character that special difference acceptance of Ahmadiyyat made in their personalities. Like the companions of the Holy Prophet (peace be on him), every Ahmadi, through his or her high moral character, should be a special exemplar and become a minaret of enlightenment for the sake of the service and dissemination of religion so that others may be attracted towards the path of guidance and people may be convinced of the truth of the Promised Messiah by seeing their truthful intentions, pious lives and righteousness.

Dr. Mirza Yaqub Beg was a God-fearing person and often treated poor patients free of charge, and when the patient had no means to purchase medicines he would also pay for the medicine, including tests, and even for food. He was a hospitable person. His home used to remain full of guests at all times. People used to come from outside Lahore, stay at his home, enjoyed sumptuous meals and get medical treatment for their illnesses. He was one of the leading doctors of Lahore in his time.

During his college years, he used to donate one rupee per month to the Ahmadiyya Movement. After becoming a doctor he used to pay one hundred rupees per month as monthly chanda (subscription). He used to donate thousands of rupees on every special appeal for the projects of the Anjuman. For his piety and devotion and dedicated services to the cause of Ahmadiyyat, the Promised Messiah nominated him a member of the Majlise Motamaddeen of the Sadar Anjuman in 1905, a position which he held till the Split in 1914. In 1914, after the Split, he became one of the Five Founding Members of the Ahmadiyya Anjuman Ishaat-e-Islam, Lahore. In the beginning, all the expenses of this Anjuman, which was being raised from scratch, were met by donations from Sheikh Rahmatullah Sahib, Dr. Syed Muhammad Hussain Sahib and Dr Mirza Yaqub Beg Sahib. He generously donated towards funding of the Anjuman’s projects, which, amongst others, included construction of the Anjuman’s office building, financing of the Woking Muslim Mission and construction of the Berlin Mosque, printing of the English translation of the Qur’an, opening of the Mission in Indonesia, printing of Paigham-e-Sulah (Urdu), The Light, Young Islam etc. and other literature on Islam, salaries of the missionaries, editors of the publications, office staff, school teachers, and much more. In addition to this, Dr. Mirza Yaqub Beg used to make generous donations towards all Muslim causes. He used to make large donations to Anjuman Himayat-e-Islam, Lahore, which was formed for building schools and colleges for the education of Muslim children and youth. In addition to donating funds, Dr. Mirza Yaqub Beg used to work as Honorary Medical Officer of Islamia College, Lahore where he used to provide medical services for a few hours daily for the treatment of students of Islamia College. This meant a sacrifice of time during which he could have made thousands of rupees a month.

In recognition of his services and lavish donations he was elected as a member of the Board of Trustees of the Anjuman Himayat-e-Islam which was called the Council of Anjuman Himayat-e-Islam. In 1936, Maulvi Ahmad Ali, a Sunni Maulvi of Lahore who was running his own Anjuman under the name Anjuman Khaddamul Muslimeen, had become a member of the Council of Anjuman Himayat-e-Islam. He moved a resolution that Ahmadis should be removed from membership of that Anjuman and no Ahmadi should be allowed any employment in the Anjuman nor should any Ahmadi student be granted admission to any educational institution being run by the Anjuman Himayat-eIslam. Dr. Mirza Yaqub Beg protested this resolution but to no avail. Maulvi Ahmad Ali got his object and the resolution was passed through majority vote. Dr. Mirza Yaqub Beg was shocked and on returning from the meeting he suffered a stroke from which he did not recover. He passed away after two or three days. Inna Lilah-e-Wa Inna Ilaih Rajeo’on.

In his Wassiyat Nama (The Will) Dr. Mirza Yaqub Beg donated to the Central Anjuman the two properties he had built and owned within the compound of the Ahmadiyya Buildings located at Brandreth Road, Lahore.

He left behind two sons: Mirza Daud Beg, who was at that time practicing homeopathy medicine in Turkey; and Mirza Abdur Rahman Beg, who was an Officer in the Railways and who, after retirement, settled in Austin, Texas, USA and was son-in-law of the late Hazrat Ameer, Dr. Saeed Ahmad Khan Sahib.

Dr Mirza Yaqub Beg had three daughters. One of them was the late Begum Razia Madad Ali, mother-in-law of the present Hazrat Ameer, Dr. Abdul Karim Saeed Pasha Sahib, and Dr. Zahid Aziz of the UK. She was a very active member of the Ahmadiyya Jama‘at, like her venerable father.

END

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