Search

ahmadiyyafactcheckblog

Search results

"1956"

The history of Ahmadiyya in Liberia (Africa)


Intro

The British government allowed the Mirza family free reign in Africa.  After WW-1 and WW-2, the British came to gain many territories in Africa, some taken from the French, Italians, Germans and others.  Nevertheless, the British used Ahmadiyya and the Mirza family to spread their tentacles in Africa.  We have covered Ahmadiyya in the Gambia and other places, sees the links at the very bottom.

Liberian Rubber during WW-2
Apart from Ceylon (present day Sri Lanka) and the Belgian Congo, Liberia possessed one of the few remaining sources of rubber for the Allies. To guarantee a steady supply of rubber from the world’s largest rubber plantation, operated at Harbel by the Firestone Company since 1926, the US government built roads throughout the country, created an international airport (known as Robertsfield Airport), and transformed the capital, Monrovia, by building a deep water port (the Freeport of Monrovia).  In 1944, with its entry into the war, Liberia adopted the US dollar and became one of only four countries in Africa to join the newly formed United Nations.

After WW-2, 1948
It seems that Liberia was a puppet state of the USA.  Their history is unclear.

1952
Ahmadiyya was introduced to Liberia during the era of the Second Caliphate, the movement today represents an estimated 10% of the country’s Muslim population, which should be 85,000 people.  However, this number seems dubious and devoid of proper research.  The earliest known record of an Ahmadiyya missionary in Liberia dates back to the 1950s, when Mufti Muhammad Sadiq, a missionary based in Sierra Leone at that time, visited Liberia in the spring of 1952. Staying in the country for a period of one month, Sadiq took the opportunity to meet the President of LiberiaWilliam Tubman and presented an English translation of the Quran as well as other Islamic literature.[2][3] However, the Ahmadiyya movement was first established four later, by Muhammad Ishaq Sufi. As per instruction of Caliph Mirza Basheer-ud-Din Mahmood Ahmad, Sufi arrived in the capital Monrovia on 6 January 1956. A year later, on 12 June 1957, Sufi met with President Tubman as well, this time in his presidential palace.[2][3]

1970
As part of his tour of West Africa during the early period of his reign, the third caliph of the Ahmadiyya Muslim Community, Mirza Nasir Ahmad, visited Liberia. Invited by President Tubman, the caliph arrived at the Roberts International Airport, just outside the nation’s capital, Monrovia, for a two-day visit on April 29, 1970. Accompanied by a special representative of the president, Colonel Henri R. Gobson, and also a number of Governors, the caliph journeyed to the president’s Executive Mansion and conferred in a private audience with the president. Later, the Ahmadiyya mission invited the caliph for a dinner, at the now defunct Ducor Hotel. The following day, he returned to a dinner at the Executive Mansion tendered by the president in his honor, during which the president described him as “one of the greatest leaders in Islam”. On May 1, 1970, the caliph left the country.[4][5][6][7]

The fourth caliph, Mirza Tahir Ahmad, visited Liberia between January 31 and February 2 1988.[3]

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

Sherman, Frank. Liberia: The Land, Its People, History and Culture. Intercontinental Books, 2010

“The World’s Muslims: Unity and Diversity” (PDF). Pew Forum on Religious & Public life. August 9, 2012. Archived from the original (PDF) on 2012-10-24. Retrieved February 22, 2014.

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

FisHer, Humphrey (1963). Ahmadiyyah: A study in Contemporary Islam on the West African Coast. Oxford University Press. p. 130.Centenary Khilafat-e-Ahmadiyya. Tahrik-e-Jadid Anjuman Ahmadiyya Pakistan. 2008. p. 296.

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/

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

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

https://ahmadiyyafactcheckblog.com/?s=violent+jihad

https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/humphrey-j-fisher-ahmadiyyah-a-study-in-contemporary-islam-on-the-west-african-coast-x-206-pp-london-etc-oxford-university-press-for-the-nigerian-institute-of-social-and-economic-research-1963-35s/4E2803CA59EC8969CDC8FB27BFDC9059

https://books.google.com/books/about/The_Ahmadiyya_Movement_in_Nigeria.html?id=91fKHAAACAAJ

https://books.google.com/books?id=C2DxBwAAQBAJ&pg=PA11&lpg=PA11&dq=Humphrey+J+Fisher+and+ahmadiyya&source=bl&ots=-eayPuf3b5&sig=kFuL6U5O65Sh0_d66-Mge0VOmPM&hl=en&sa=X&ved=2ahUKEwjHwaSon8rdAhWQIDQIHQGcD_AQ6AEwDHoECAIQAQ#v=onepage&q=Humphrey%20J%20Fisher%20and%20ahmadiyya&f=false

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

In 1955, the Ahmadiyya Khalifa toured Europe extensively, albeit with a piece of metal in his neck

Intro
Its really hard to trust Ahmadiyya sources.  The Khalifa wasn’t able to walk much of the early part of the 1950’s.  Rashid Ahmad, the first African-American Ahmadiyya missionary tells us from his memories that the Khalifa suffered from gout and was thus unable to walk around Rabwah.  Then, in the 1954, they claim that the Khalifa was stabbed in the neck and then was forced to visit Europe as he seeked treatment.  Ahmadiyya sources tell us that even though the knife had been removed, there was still a small piece of the knife that was almost touching the Khalifa’s neck bones.  It is hard to trust this information by Ahmadiyya sources.  On the other hand, Ahmadiyya sources claim that the Khalifa was having a great time in Europe.  See the below.  Nevertheless, the Khalifa returned to Pakistan in 1955 and made his final public appearance in 1956.  The next 9 years of his life were spent in pain and agony.  The Khalifa appointed his eldest son, Mirza Nasir Ahmad to lead all the Friday sermons and to manage the day-to-day operations of the Ahmadiyya Movement.  This data was posted by an Ahmadi on his twitter account.

Before going to England, and after getting stabbed, here is the Khalifa’s condition

On 26th February, around Mughrib Time (sunset time), I had an attack of paralysis on the left side of my body. For sometime I was absolutely disabled with my hand and foot. There was a pause in my mental activity. And my brain has stopped working. At this time I am absolutely sick and I can not think even for a single minute”
Reference: Al-Fazil April 26, 1955.

“Because of this nutrition does not get to my brain. Physicians were of the opinion that with in few weeks my mental condition will get back to normal. So far what ever, improvement took place, its speed is not fast enough���.I can walk couple of steps with people’s help, that too is with difficulty. Condition of my brain and tongue is such that I cannot deliver sermon even for few moments. Physicians have strictly prohibited me from doing any such work that require mental exercise.”…… “I had the stroke (paralysis). Now I am disabled even for ‘Paakhana, Peshab’ (to shit and urinate), and depend on others for this. I can not walk even two steps”.Reference: Al-Fazil April 12, 1955.

Briefly staying in Lebanon, Mahmood Ahmad travelled to Switzerland via Athens and Rome. He continued travelling and received some medical treatment in Zurich, the NetherlandsHamburg and London. After consulting with his doctors, it was concluded by that the tip of the knife had broken and embedded itself in the jugular vein and that no attempt should be made to remove it.
4 June 1955: Mirza Basheer-uddin Mahmud Ahmad was in Europe and some glimpses of his activities recorded are as follows: On this day, Huzoor ra inspected the mission house of Zurich.

On 5 June, Mirza Basheer-uddin Mahmud Ahmad gave a speech in English in Zurich.

On 8 June, Mirza Basheer-uddin Mahmud Ahmad interview was televised by a Swiss television channel in English. On the same day, a Yugoslavian man entered the fold of Ahmadiyyat. On 10 June, Huzoor ra went to Switzerland’s southern city of Lugano via car.

On 11 June, Mirza Basheer-uddin Mahmud Ahmad reached Italy’s port city of Venice.

On 14 June, Mirza Basheer-uddin Mahmud Ahmad landed in Austria.

On 15 June, Mirza Basheer-uddin Mahmud Ahmad was in Nuremberg, Germany.

On 17 June, Mirza Basheer-uddin Mahmud Ahmad was in The Hague. His stay in the Netherlands is reported between 19 to 24 June.

On 25 June, Mirza Basheer-uddin Mahmud Ahmad was in Hamburg, where a famous journalist conducted his interview for his newspaper.

On 26 June, an orientalist performed initiation at the hand of Hazrat Musleh-e-Maud ra; he was given the name of Zubair. Mirza Basheer-uddin Mahmud Ahmad addressed a reception in English. During this, he extended his heartfelt desire to build a mosque in Germany.

On 27 June, Mirza Basheer-uddin Mahmud Ahmad received some government officials. Later that day, Mirza Basheer-uddin Mahmud Ahmad attended a gathering arranged by locals and spoke in English for half an hour. Many newspapers covered the above-mentioned events.

On 29 June, Mirza Basheer-uddin Mahmud Ahmad arrive at the Netherlands.

1961

“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”

Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).

Links and Related Essays

https://ahmadiyyafactcheckblog.com/2018/11/18/who-is-rashid-ahmad-the-first-african-american-ahmadi-imam/

https://ahmadiyyafactcheckblog.com/?s=1956

https://ahmadiyyafactcheckblog.com/2017/01/25/the-slow-agonizing-death-of-mahmud-ahmad/

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

Some pics

Who is Maulvi Sher Ali? (1875-1947)

Intro
He was born as Sher Ali, from the Ranjah
clan of (BheraSargodha District, modern day-Pakistan.  Maulvi Sher Ali was another student of Maulvi Nooruddin in Kashmir,  he became a prominent member of MGA’s team of writers/imams at Qadian.  It seems that MGA mentioned him in 1890 in his book Izala Auham (however, Maulvi Sher Ali’s own writings contradict this).  Per Ahmadiyya sources, he was born on 11-13-1875 and was thus barely 14-15 years old by 1890 (See Dard, page 550).  In fact, Maulvi Sher Ali’s uncle,  Ch. Sher Muhammad, was an Ahmadi and was on MGA’s team of writers during his 1891 debate in Delhi (see Dard page 292).  He was the son of Maulvi Nizam ud Din (this person is totally unknown in Ahmadiyya history). His mother died on 7 March 1907.  A daughter of Sher Ali, with the name Khadija Begum wrote his short biography Seerat Hadrat Maulvi Sher Ali.[2]  In the late 1920’s, early 1930’s, his daughter was married (year is unknown) to one of the sons of Noorudin.  The entire family was excommunicated in 1956 by the Khalifa.

1875–1890
His whereabouts in his era are unknown.  He may have been with Noorudin in Kashmir.  He was from the same city as Noorudin and Mufti Muhammad Sadiq, that is Bhera, Pakistan.

1890–1896
MGA mentions Maulvi Sher Ali in Izala Auham.  However, his whereabouts in this era are unknown.

1896
Maulvi Sher Ali was not listed in the first 313 companions list of 1896 (See Dard, pages 844-853).

1897
Ahmadiyya sources tell us that he did his BA in 1897.  After completing his studies (see “Seerat Hadrat Maulvi Sher Ali” by his own daughter, Khadija Begum), Sher Ali accepted MGA and signed the bait form, just a day before Lekh Ram died (See ROR of 1990, page 4).  Sher Ali was present with MGA at the case of Dr. Clark vs. MGA.  MGA seems to have given him the title of Maulvi, he didn’t have the proper education of an Imam.

1899
MGA told the world that Maulvi Sher Ali was living at Qadian and giving good service ((Advertisement 10 October 1899, Majmooa Ishtiharaat Vol.2 p.153).

1901
Without a proper education, at roughly 26 years old, MGA made him the top headmaster at the Talim ul Islam High School in Qadian.  He began writing essays in the english ROR also, he was working closely with Muhammad Ali.  He remained headmaster of the school until 1903.  He seems to have been idle for 6 years.  By 1909, he became assistant editor of the English-ROR and stepped in anytime Muhammad Ali was busy working on his full english commentary of the Quran, and the British government built the biggest building in the history of Qadian which costed 25,000 rupees, this building was so big it began to house students and etc.

1903
From 1903 to 1907, the Talim ul Islam High School was converted into a College, however, they were barely using any facility.  The University Act of 1907 totally shut down the college, it wouldn’t open again until 1948 and in Pakistan.  It was also reported that homosexuality and the plague was running rampant at this school.

May–1903, English-ROR

PDF 40/47 http://www.aaiil.org/text/articles/reviewofreligions/1903/reviewreligionsenglish190305.pdf

“””“The fact that he is known as a Prophet or Nabi refutes the idea that he was a Muhamadan Saint. No intelligent man would think that a person who was reputed as a prophet among the Muhammadans was a Muhammadan saint. Even if a Muhammadan saint worked miracles, they would take him as a Wali at best, and never a prophet. They believe that their HP is the seal of the prophets and that he is not to be followed by any other prophet…….and one who takes him as a muhammadan saint only, betrays his complete ignorance of the beliefs prevailing among the muhammadans””””

“…..we do not know of any prophet who appeared in Kashmir in the last 200 years”

–In the November-1903 edition, an essay is written entitled “The Tomb of Jesus at Srinagar”, in this essay, Reverend H.U. Weitbrecht accuses Ahmadi’s of academic dishonesty and it is discussed in some detail. This essay was written by Maulvi Sher Ali and edited by Maulvi Muhammad Ali.

1904
–The May edition has an article entitled “The Tomb of Jesus at Srinagar”. This essay was written by Maulvi Sher Ali and edited by Maulvi Muhammad Ali, since he was the main editor of the ROR.

1907
The Talim ul Islam High school and college are totally shut down.

May–1907–English-ROR
Maulvi Sher Ali writes an essay about the plague prophecy, he admits that even houses adjacent to MGA’s have had people die of plague, he also calls MGA as the “Messenger of the Latter Days”.

May–1908–English-ROR
Maulvi Sher Ali writes an essay series on the Mahdi and the Ahmadiyya viewpoint, this extends to several issues. This specific essay was re-produced in the ROR of 1987.

A story from 1909
Dr Muhammad Abdullah from Qila Subasingh testifies:

“””During the time of Hadhrat Khalifatul Masih I, Hadhrat Maulwi Sher Ali Sahib(ra) worked as the editor of the Review of Religions. Once two English persons came to Qadian and passed along the northern part of Hadhrat Nawab Muhammad Ali’s residence where at that time Hadhrat Maulwi Sher Ali Sahib(ra) was feeding his water buffalo. His collar was open and he was attired in simple clothes. One of the English officersrequested Maulwi Sahib that they wanted to meet the Editor of the Review of Religions and asked where they could meet him. Maulwi Sahib volunteered to accompany them to his house and brought them to his own house and seating them in his sitting room said that he would call the Editor.

Maulwi Sahib wanted to prepare tea and get better acquainted with his visitors but they insisted that he should take them there so that they could meet him in person perhaps en route. Upon this, Hadhrat Maulwi Sher Ali Sahib said, “I am the Editor of the Review’”.

The two English officers were utterly dumbfounded and in their reflex admitted, ‘We thought that the Editor of this magazine was some Englishman.’ (Sirat Hadhrat Maulana Sher Ali Sahib(ra) pp 189-190 by Malik Nazir Ahmad Riaz, missionary).

1913
Noorudin had decided to send Maulvi Sher Ali to London to help Khwaja Kamaluddin build up the Ahmadiyya mission there, however, the new Khalifa cancelled this order as soon as he came to office (see page 6).

1914-1923
He sided with the family of MGA and remained in Qadian and thus became the sole editor of the ROR, until others came to help and eventually took over the job from him.  He helped Mirza Bashir Ahmad on collecting data for the famous Seeratul Mahdi and even told how MGA would have his arabic revelations sent to Noorudin and Ahsan Amrohi to check for errors.  In the central Organization of the Community, Maulvi Sher Ali served as director of publications (Nazir Taleef) at Qadian.[4]

1924
He accompanied Mirza Basheer-ud-Din Mahmood Ahmad, the second khalifa of the Ahmadiyyah sect on his journey to Europe in 1924, and participated in the Wembley’s Conference of Living Religions 1924.

ROR–1930
He writes an essay on the importance of fasting.

1942
His wife died on 12 July 1942 and was buried at Qadian.

1947, in Pakistan
He died in Lahore on November 13th, 1947, just a few months after he moved from Qadian and was living in temporary quarters.  He was buried in Lahore but was eventually moved to Rabwah.  His daughter got married to one of the sons of Noorudin (Abdul Mannan) and was ex-communicated 8-years after Maulvi Sher Ali’s death (1955).  He seems to have also written a translation of the Quran which seems to have been published after his death (1955 from Holland), why wasn’t this published in his lifetime, it’s unknown. In 2004, Ahmadiyya INC re-wrote this translation and re-published it in 2004, the original is thus totally missing.

ROR–1990
Maulvi Sher Ali claims that he came to Qadian in 1897, a day before Lekh Ram was murdered, thus contradicting Dard and other Ahmadiyya sources that claim that he was already in Qadian by 1889-1890.

Link and Related Essays

https://en.m.wikipedia.org/wiki/Maulvi_Sher_Ali?fbclid=IwAR0TQmLj2S-3Ogrc9OV4d43GENmNNZ5ubrvypCpUCb2_TzLP3uBqpYEp9sM

https://ahmadiyyafactcheckblog.com/2017/07/10/ahmadiyya-leadership-admitted-that-mga-used-lots-of-editors-and-ghost-writers/

https://ahmadiyyafactcheckblog.com/2017/01/09/homosexuality-was-rampant-at-the-talim-ul-islam-high-school-in-1903-thus-it-was-shut-down/

Click to access thelightuk201006.pdf

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR200211.pdf

Muslim Fasting

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR190707.pdf#page=19

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR199007.pdf#page=5

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR198707.pdf#page=28

https://ahmadiyyafactcheckblog.com/2018/02/24/amatul-hayee-or-amtul-hai-the-daughter-of-nooruddin-and-the-wife-of-the-2nd-khalifa-mirza-basheer-uddin-mahmud-ahmad-and-her-mysterious-death/

Click to access reviewreligionsenglish190305.pdf

https://www.alislam.org/v/6100.html

https://ahmadiyyafactcheckblog.com/2018/12/25/mirza-ghulam-ahmad-vs-molana-muhammad-hussain-batalvi-and-muslims-leaders-in-british-india-in-august-of-1891/

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

https://ahmadiyyafactcheckblog.com/2018/03/30/ahmadi-teachers-at-the-talim-ul-islam-high-school-were-corrupt-they-would-pass-mirza-basheer-uddin-mahmud-ahmad-even-when-he-failed/

https://ahmadiyyafactcheckblog.com/2017/06/30/the-british-govt-donated-25000-rupees-for-the-talim-ul-islam-high-school-in-qadian-in-1909/

https://ahmadiyyafactcheckblog.com/2018/03/04/the-sons-of-noorudin-were-expelled-from-ahmadiyya-in-1956/

https://www.alislam.org/quran/view/?page=-8&region=E2

https://www.alislam.org/v/2161.html

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

Some Additional references

  1.  In the Company of the Promised Messiah – Page 148 Ch Ali Mohammad – 1977 “Some of the pious souls that joined the Ahmadiya Movement in Islam in 1897 were : Hazrat Maulvi Sher Ali, B.A. Parentage : Hazrat Maulvi Sher Ali was born at “
  2. ^ Seerat Hadrat Maulvi Sher Ali by Khadija Begum et al
  3. ^ ‘Obituary’ in The Daily Alfazal (Rabwah) dated 14 November 1947
  4. ^ ‘Obituary’ in The Daily Alfazal (Rabwah) dated 14 November 1947
  5. ^ The Original Sources of the Qu’ran by William St. Clair Tisdall
  6. ^ Seerat Hadrat Maulvi Sher Ali by Khadija Begum et al
  7. ^ ‘Obituary’ in The Daily Alfazal (Rabwah) dated 14 November 1947

 

Pics

The failed marriages of Muhammad Zafrullah Khan (1893-1985)

Intro
Zafrullah colluded with the British Colonists before and after WW-2.  In fact, he was the Ahmadi voice in parliament and he sided with the British in many situations.  He hurt Pakistan and made sure that that “British-interest” were of the highest priority, he even represented Palestine and made sure that they lost all cases.  He secretly wrote the Lahore Resolution in 1940, as London was bombed and the British feared that they would soon lost India to Japan.

His children
Ahmadi sources normally shy away from this topic.  Nevertheless, Zafrullah Khan only had one child, a daughter named Amtul Haye.  In 2019, her whereabouts are totally unknown, it is also unknown whether she had any surviving children.  Ahmadiyya sources tell us that he passed away while in Lahore at his daughter and son-in-laws house.

He married his cousin inititally
It has been reported to us that Zafrullah Khan married his cousin (Iqbal Begum) as his first marriage, she died soon thereafter.  He then married her sister (Rashida Begum), she also died a few years after the marriage, we have to assume that all of this happened by 1930.  He then married Badar Begum of the Behar Colony in British-India.  She gave Zafrullah Khan his only child, Amtul Haye.  Badar Begum filed for divorce soon after and lived as a single-parent by roughly 1940.  In 1955/1956, Zafrullah Khan married for the 4th time.  This time he seems to have fell in love with a Lebanese girl (Bushra Rabani, who was living in Syria)(Also See the Alyum magazine from Cairo, 1955), he performed the Nikkah ceremony in the Pakistani embassy in Syria.  Syrians Muslims called this marriage as illegal in the press.  She divorced Zafrullah Khan a few years later.  It is unclear if Zafrullah married again.

Scans

Links and Related Essays

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR198609.pdf#page=6

https://www.alislam.org/library/articles/brief-life-sketch-chaudhry-sir-muhammad-zafrulla-khan/

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

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

https://ahmadiyyafactcheckblog.com/2017/09/03/zafrullah-khan-totally-lied-about-the-1974-rabwah-terrorist-train-attacks-incident/

https://ahmadiyyafactcheckblog.com/2017/08/22/justice-muhammad-munir-on-zafrullah-khan-purposely-losing-gurdaspur-district-during-partition/

https://ahmadiyyafactcheckblog.com/2018/09/20/ahmadis-keep-trespassing-arabia-mecca-and-medina-specifically/

https://ahmadiyyafactcheckblog.com/2016/12/26/dr-abdus-salam-liked-white-women-alcohol-and-a-busy-british-lifestyle/

Tags

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

In June-July of 1908, Mirza Mahmud Ahmad wrote that the ‘Promised Son’ would not be actual son of Hazrat Mirza Ghulam Ahmad

Intro
The majority of prophecies of MGA failed.  As a result of this, after MGA died, Ahmadi’s scrambled to clean up the mess.  Noorudin tackled the failure of the Muhammadi Begum prophecy directly, but there are many other cases, in fact, we are all late to the party, so to speak.  This entire story and references is taken from the Lahori-Ahmadi website.  This is basically the son of MGA saying that he isn’t the Musleh Maud, however, after he became Khalifa, almost every edition of the ROR was claiming that he was actually the Musleh Maud.  Years later, the Lahori-Ahmadi’s would opine that MGA’s son that died was the Musleh Maud.  Finally, Hani Tahir recently made a video about this entire story herein (at the 4:49 mark).  Hani Tahir quotes a speech of the Khalifa, Mirza Basheer-uddin mahmud Ahmad from the annual jalsa of 1939 wherein the Khalifa argues that he cannot deny the Khilafat like Hassan did, or else he would die and cause his whole family to be killed, like Hasan.  This speech was given on the 25 year anniversary of his Khilafat.  Its Urdu edition was first published by Al-Shirkatul Islamiyyah in 1961 and has now been included in Anwarul ‘Ulum Vol. 15.  The first english edition was published in 2009.

Why so many contradictions?
The sons of MGA contradict each other all the time, this is nothing new.  In fact, Mirza Basheer-uddin Mahmud Ahmad would always publicly say that a son of a Khalifa should not be a Khalifa, however, behind the scenes he was prepping Mirza Nasir Ahmad to be the 3rd Khalifa.  In fact, after 1956 or so, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad stopped making public appearances and never led Salaat, Mirza Nasir Ahmad did all of that, and thus acted like a Khalifa as early as 1956 or 1957.  One more point, Mirza Nasir Ahmad was the President of Majlis Khuddam ul Ahmadiyya since its inception in 1939, and thus all the youth of Ahmadiyya knew who Mirza Nasir Ahmad, the Khalifa seems to have taken the president-ship for about 5-6 years (officially) upto 1954, he was also the principal of the Talim ul Islam Highschool at Qadian and the new college in 1944 to 1965.  Other then this, he didn’t seem to write any essays in his daddy’s magazines and newspapers, nor are any of his speeches recorded or written out from the 1950’s.  Interestingly enough, Mirza Bashir Ahmad opined that the Ahmadiyya Khilafat would end (in the 1950’s he wrote about it).

The Data
Shortly after the death of Mirza Ghulam Ahmad in May 1908, Mirza Bashir-ud-Din Mahmud Ahmad wrote a lengthy article in the magazine of which he was editor, Tashhiz-ul-Azhan (v. 3, no. 6–7, June–July 1908), answering allegations by the opponents of the Ahmadiyya Movement that some of the prophecies of the Promised Messiah had not been fulfilled in his lifetime. One objection related to the non-fulfilment of the prophecy of the birth of a noble and glorious son who would bring a great transformation in the world (the Muslih Mau‘ood). In answering this objection, Mirza Mahmud Ahmad wrote that the word ‘son’ in this prophecy could apply to a later descendant of Hazrat Mirza Ghulam Ahmad from some future generation or it could even apply to any true follower who is not physically related to him in any way.

After Mirza Mahmud Ahmad became khalifa in 1914, his followers began to put forward the notion that he was the Muslih Mau‘ood, till in 1944 Mirza Mahmud Ahmad himself laid claimed to this.Starting from within that period till now, members of the Qadiani Movement have been raising the same objection against the Lahore Ahmadiyya Movement as the opponents of the Ahmadiyya Movement raised against Ahmadis in 1908, saying: if you believe that the Muslih Mau‘ood has not yet come then it means that the Promised Messiah’s prophecy about a great son was untrue. Our answer is just the same as the answer that Mirza Mahmud Ahmad gave to the opponents of the Ahmadis so emphatically, in full detail, in 1908 as quoted below.

In this reply Mirza Mahmud Ahmad does not even mention the possibility that one of the three sons living at that time, including himself, could in future become the Muslih Mau‘ood. However, his followers later argued that a part of the prophecy, made in 1886, was that the Muslih Mau‘ood would be born within nine years, so he had to be born by 1895. But Mirza Mahmud Ahmad makes no mention of this in his 1908 article!

Extracts from article by Mirza Mahmud Ahmad

Note: Click here to see the extracts below from the original Urdu magazine, presented as scanned images.

 


This point should also be considered that even according to the use of language the word ‘son’ can also be applied to a descendant from some future generation. Accordingly, it is used in this way frequently in Arabic. Thus, many tribes are named after a forerunner and they are called his sons.

— p. 297-298


Considering that people of the world call one man as the son of another who passed away several centuries earlier, and thus Umar ibn Abdul Aziz and Harun Rashid are known as the sons of Umayya and Abbas respectively, why cannot God the Most High call a boy from among the future descendants of the Promised Messiah as being his son? Is God not allowed to do what people can do? When worldly people can consider a man to be related to one who passed away long before, even though he does not deserve it, can God not do the same, Who knows well who deserves to be related to whom? Today those known as Sayyid, despite being embroiled in thousands of kinds of evils and sins, … are considered deservant of being called Al-i Muhammad, but when God the Most High has, for some purpose, referred to a boy from among the future descendants of the Promised Messiah as being his son, this is regarded as unlawful.

… Today, not hundreds but thousands of preachers call out loudly in their speeches ‘O sons of Adam, refrain from doing such and such acts’ and ‘do such and such acts’, but no one asks them: ‘Why are you addressing us by this title when Adam was not our father?’ So what is the problem if a boy from among the future descendants of the Promised Messiah is called his son?

His revelation, kafá háza, proves clearly that the revelation about son refers to a boy from the future descendants, and the revelation ‘your descendants will have fame through your name’ further supports that someone from future descendants can also be called the son of the Promised Messiah. God the Most High knows well who deserves to be known as his son. So what harm is there if a prophecy is given about a glorious boy who would bring a transformation in the world and he is called as the son of Hazrat sahib? The Holy Prophet too said that those among the Persians who accept Islam are included in the Bani Fatima. So do the Persians themselves become the sons of Fatima? One should also ponder over the fact that in the Quran and Hadith this figure of speech is used frequently. So what harm is there if God the Most High spoke to the Promised Messiah in this way? For example, in the Holy Quran the Jews are again and again called the Children of Israel. Although Israel had died some 2500 years previously, God the Most High still called the Jews as the Children of Israel. If this had not been a form of expression used by the Arabs and in the Divine scriptures, the Jews of that time who raised objections on most things would have cried out immediately that they were not the Children of Israel and would have given the names of their fathers. Again, in the Holy Quran it is said about Abraham “We gave him Isaac and Jacob”, even though Jacob was not the son of Abraham but of Isaac. This shows that such expressions occur in the word of God, and there is no scope for objection in this.

— p. 298-300


By son can be meant grandson or great grandson or some other descendant. There is no cause for objection in this.

— p. 300


Ponder that it is stated clearly in the Quran:

“And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion — the faith of your father Abraham. He named you Muslims.” (22:78)

Now does this verse mean that the name of the father of every Muslim is Abraham? Most certainly not. It means that he who follows the example of Abraham, walks in the path taught by him and accepts Islam, is in the sight of God like the son of Abraham. Everyone knows that there are hundreds of nations among Muslims who are not descended from Abraham nor is their nation connected with the family of Abraham in any way. Thus when God declares every such person as son of Abraham who is a Muslim and strives in the way of God, giving the word ‘son’ so broad a meaning that it is not necessary to be from among the Bani Ismail or the Bani Israel, then where is the difficulty if the same God today declares someone from the future descendants of the Promised Messiah as his son? To sum up, not only people of Iran, Afghanistan, India, China and Japan but even Europe and America can be called sons of Abraham, and God the Most High calls them sons of Abraham in the Holy Quran. So what is the problem if a man is declared as the son of the Promised Messiah?

We also find such figures of speech when we look in Hadith. For example, on the night of the mi‘raj, when the Holy Prophet asked Gabriel about Abraham, he replied to him: This is your righteous father. He said the same about Adam. So when this is proved from the Quran and Hadith, then why is the objection raised against the Promised Messiah that he was given the promise of a son which was not fulfilled. The promises of God never remain unfulfilled. They always come to pass, and the same will happen in this case. These revelations did not mean that the Promised Messiah himself would have a son but that in the future such a man would be born from his progeny who, in the sight of God, would be as if he were his son, and would be considered his fifth son, besides his four sons. Just as Jesus is known as the son of David, so will he be called the Promised Messiah’s son.

This view of mine is supported by the revelation of the Promised Messiah that I quoted above, kafá háza, which meant that he would not have any further male issue. Accordingly, two girls were born after this, and no boy. The Promised Messiah himself also believed this because he too applied a revelation to his grandson which gave news of a son. Otherwise, if he thought that it would be his son, why should he have applied it to his grandson? In that case, he would have thought that he would have a son in the future to fulfil the revelation. So it is evidently clear that those revelations were about a boy from later descendants, whether it be a grandson, great grandson, or later still.

— p. 301-303


Our Holy Prophet had given the prophecy of the railway as a form of transport which has been fulfilled today. Should the people of the twelve centuries in the middle have given up Islam and turned to unbelief because the prophecy of the new form of transport was not fulfilled? As this has been happening to all the prophets, that they made prophecies about future times, then what does it matter if the Promised Messiah also gave some news of the future and foretold that among his descendants would be born a boy possessing such great awe that it would be as if God had descended from heaven to help him? This will further prove his truth and people of that future time will see this prophecy fulfilled and derive pleasure from it. People of the present time should ponder over the promises that are for them … As I have written, this prophecy of a son is about a boy from his descendants who would be a man of great glory, being accompanied by Divine succour. I have also proved that it is not only in the revelation of the Promised Messiah that such metaphorical expressions occur, but they are also found in the words of the earlier prophets and in the Quran and Hadith. A person is referred to as son, but a later descendant is meant.

— p. 305

Links and Related Essays

https://ahmadiyyafactcheckblog.com/2016/07/12/ahmadiyy-and-2455-of-the-quran-and-their-spiritual-khilafat/

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

Click to access Khilafat-e-Rashida.pdf

http://ahmadiyya.org/qadis/rep-khilafat-speech.pdf

https://ahmadiyyafactcheckblog.com/2018/06/29/the-office-of-khilafat-cannot-be-a-family-inheritance/

https://ahmadiyyafactcheckblog.com/2017/07/08/even-in-1907-mirza-ghulam-ahmad-was-still-lusting-for-his-niece-muhammadi-begum/

http://www.muslim.org/qadis/mm/tashhiz.htm

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

https://ahmadiyyafactcheckblog.com/2018/06/29/the-office-of-khilafat-cannot-be-a-family-inheritance/

https://ahmadiyyafactcheckblog.com/2017/02/17/was-mirza-mubarak-ahmad-the-musleh-maud/

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

Who is Dr. Mirza Munawar Ahmad?

Intro
Mirza Munawar Ahmad (1918–1990) was the 3rd eldest child of Mirza Basheer-uddin Mahmud Ahmad.  He was the first grandchild of MGA to become a qualified doctor.  Bashir Ahmad Orchard, the first ever Irish-Ahmadi-imam seems to have written his life story in the Review of Religions of December–1990 (see pages 39-40).  He married his first cousin, Mahmooda Begum, daughter of Nawab Muhammad Ali in 1940.

The copy and paste job
“”””The Ahmadiyya Movement in Islam mourns the death of one of its illustrious sons, Dr Munawwar Ahmad, who passed away in Rabwah, Pakistan on the 19th September, 1990, at the age of seventy-two. He was the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement. He was also the third son of Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, second successor of the Promised messiah, and his spouse Umme Nasir.

Dr Munawwar Ahmad was born in Qadian, India, on the 1st of February, 1918.  In 1940 he married Mahmooda Begum, daughter of Nawab Muhammad Ali. He studied medicine at the King Edward Medical College, Lahore and had the distinction of being the first doctor in the family of the Promised Messiah. After graduation he was medical demonstrator at Glansay Medical College, Amritsar, and from 1945-1947 he worked at the Nur Hospital, Qadian. Later, after the partition of the Indian sub-continent, he played a large part in building the Fazl-e-Omer Hospital in Rabwah, Pakistan, and was its chief medical officer from 1955-1983.  Now the post is held by his son, Dr. Mubashar Ahmad.

Dr Munawwar Ahmad was particularly concerned for the medical care of the poor and he organised a system for providing them with free treatment and medicine at the hospital. He always prayed for his patients and considered that trusting in medicine alone was tantamount to the setting up of an equal with God. He was the personal physician to both the second and third successors of the Promised Messiah, Hazrat Mirza Bashir-ud-Din Mahmood Ahmad and Hazrat Mirza Nasir Ahmad respectively.  In 1955 He accompanied Hazrat Mirza Bashir-ud-Din Mahmood Ahmad to Europe where he went for treatment following a dastardly attack on his life when he received a deep and dangerous stab wound in the neck.

As I have mentioned he was a very prayerful person and was regular in attending congregational prayers in the mosque. He did not allow climatic and weather conditions to prevent him from going to the mosque. He would offer long prayers with full and earnest attention. He was also very loyal, respectful and obedient to the Khalifa of the time.

In addition to his medical duties which required much of his time and attention, he was also engaged in other activities of the Community. He was the Vice-President of the Central Khuddamul Ahmadiyya Association which attended to the spiritual and all round training of the male members of the Community between the ages of fifteen and forty. He held this office from 1950-1956. Later he became the Vice-President of the Central Ansarullah Association which attends to similar needs for male members over the age of forty. He also served on various other committees.

I first had the pleasure of meeting him in one of the narrow thoroughfares of Qadian during one of my early visits to that holy place either in 1945 or 1946. At that time I was unaware who he was nor do I remember what words may have passed between us. What I do remember, however, was the bright and smiling countenance with which he greeted me and which was always a permanent feature in his appearance.  The last time I met him was at his home in Rabwah, Pakistan, when my wife and I paid him a surprise visit during our short ten day stay there in 1989. He welcomed us in a most gracious, cheerful and amiable manner. He was suffering from several ailments which he nobly concealed under cover of his pleasant and happy demeanour.

Dr Munawwar Ahmad has progeny of four sons and one daughter, Amatul Hayee, who is married to Dr Hamidullah Khan of Batley, Yorkshire, U.K. In addition he has been blessed with fourteen grand children. May God bless and elevate his soul in paradise. Amin. “”””

In 1961, he diagnosed his father and had attended to him once he was stabbed
In 1954, the Khalifa was stabbed, his son attended to him and later on told the world:

“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”

Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).

Links and related Essays
https://ahmadiyyafactcheckblog.com/2018/02/23/mirza-basheer-uddin-mahmud-ahmad-had-20-children-with-7-wives/

http://www.reviewofreligions.org/wp-content/pdf-downloads/RR199012.pdf#page=41

https://ahmadiyyafactcheckblog.com/2017/06/30/who-is-nawab-muhammad-ali-khan-a-chief-of-malerkotla-son-in-law-of-mirza-ghulam-ahmad/

Who is Rashid Ahmad? The first African-American Ahmadi imam?

Intro
The Mirza family aka Ahmadiyya INC normally hire a local in any country once they wish to open up a business center (masjid, hospital or school). First, they send a murrabi in the hopes that he can convert at least one native person to Ahmadiyya. He then searches for a local, someone who is down and out on his luck and in some financial problems. Once this person converts, they begin to prepare him to be an Imam and thus establish validity in any said country. This is exactly what they did in Africa, but remember, the Pakistani’s will always remain in-charge. The second and final African-American Ahmadi imam is Azhar Haneef, he went on Hajj with Rashid Ahmad and many other African-American-Ahmadi’s. Nevertheless, in the story of Rashid Ahmad, you will find a criminal who found an easy job and thus took advantage. He lived a life of luxury after he became an Ahmadi.  He was given women, and job security. It seems that he may not been a Murrabi, instead a trusted employee, since he is never mentioned in any jamaat publication as a Murrabi. He also sheds light on some other famous Ahmadi converts turned imams.

Where did they find Rashid Ahmad?  
The details of his life were obscure until Ahmadiyya INC published a book about this man’s life.  Rashid Ahmad was born as Rudolph Thomas in East St. Louis on March 26, 1923.  He grew up around shootings, killings, alcohol abuse and widespread gambling.  His father was fond of woman-chasing and ran illegal loads of alcohol through many states and etc.  He would even lie to the police regularly.  His parents never married each other and barely spent time with each other.  As soon as his mother got some money, she left her children and worked in bars and etc all over the southern states all the way up to new york.

He graduated highschool in 1942 and voluntarily lived on the streets and did crime
He was a petty thief for 3 years.

1945, he moves to Chicago
He wore flashy clothes in an attempt to get women’s attention, he would then turn those girls into prostitutes and then act like their manager.

1946
After running the streets for 1 year, he meets Ahmadi muslims close to their Chicago mosque, Al-Sadiq Mosque, on Wabash Ave, which was the headquarters of Ahmadiyya in the USA for a long time.

In 1946, the Ahmadi imams smoked cigarettes afghani-style
Rashid Ahmad says:

“””I also noticed some Punjabi Pakistanis who inhaled their cigarettes in an unusual fist formation with the cigarette sticking out the other end of the fist – a kind of hand-hookah method I surmised was unique for smoking opium. They would hold their fist to their mouths and inhale the smoke from the cigarette, which would stick out from between their ring finger and pinky at a 45 degree angle. I was determined to get to the bottom of this moneymaking
scam, so I kept coming back at all the times for prayers (page 18)”””

1947
He formally joins Ahmadiyya.  He was previously sleeping on benches.  Now, he is allowed to sleep in the mosque and to use Ahmadiyya facilities.

1948
He writes to the Khalifa asking to become a missionary.

December 1949
He begins his travel towards Rabwah, Pakistan and is considered an israeli spy. He eventually arrives in Karachi and reaches Rabwah a few days later, on Dec 24, 1949, as few days before the 1949 Rabwah-Jalsa, the first ever in Rabwah. The Khalifa admires his beard and tells other young Ahmadi’s to grow a similar beard.

1950
After spending some time in Rabwah, most likely in religious classes, on June 4th, Rashid Ahmad travels with the Khalifa on a tour of Quetta, Sindh and Karachi.  He related how the Khalifa could barely walk as a result of gout and had terrible health.  He also tells how the Khalifa was on a Pakistani military destroyer ship.  This was the first time any Khalifa was given this honor.  Apparently, an Ahmadi naval officer arranged for it.  Later on, we would see how Ahmadi officers in the Pakistani military have preferential treatment to Ahmadi’s and the Mirza family.  He also mentions how the Khalifa was always meeting people in terms of his private business endeavors.

September 1950
Rabwah was flooded out.  Instead of returning to Rabwah, the Khalifa and his family went to Lahore and stayed there for a few weeks.

October 1950
After 4 months on the road and living with the Khalifa, Rashid Ahmad and the Khalifa finally returned to Rabwah.

On Oct. 25th, 1950
Rashid Ahmad failed his arabic exam at Jamia.  In fact, almost all Ahmadi missionaries from abroad were never taught proper arabic, and the pakistani’s barely know it as well.

November 1950
After about 10-12 months in Rabwah, the Khalifa marries Rashid Ahmad to Sara Qudsia (she died in 2003 in rabwah), the daughter of an Ahmadi murrabi-teachers, Muhammad Ibrahim Khalil.  They married on November 14, 1950.  The Khalifa came to the wedding ceremony on crutches, he seems to have been unable to walk in those days.  Rashid Ahmad accompanied the Khalifa almost everywhere that he’s went in this era.  Their first child was born in 1952, the second in 1953 and the third in 1954.  These were all back-to-back pregnancies, no breaks.

November 1952
Rashid Ahmad gets into a dispute with the Khalifa about another missionary of the Ahmadiyya movement.  It is unclear what this is all about.  Nevertheless, the Khalifa stops speaking to Rashid Ahmad, they eventually reconciled.

March–May 1953
This entire section is left blank.  This is unbelievable, since even 2 sons of the Khalifa were arrested and subsequently released.

June 1953
He goes on tour with the Khalifa again, towards Sindh yet again.

January 1954
15th of January 1954, Rashid Ahmad travels to Lahore with the Khalifa.  The Khalifa was being questioned as part of the 1953 riots on Ahmadiyya via the Munir Enquiry.  The Ahmadi women of various jamaat’s asked the Khalifa if they could see the German Ahmadi missionary (Kunze) in training as well as the american, and the Khalifa allowed it.

March 10th, 1954
Rashid Ahmad stood directly behind the Khalifa during prayers.  However, on this day he was absent, since his wife was in delivery of their 3rd child.  A young boy stood in his place and stabbed the Khalifa in the back.  By 2018, the whereabouts of the boy are unknown.

December 1954
He returns to the USA, he arrives into NY with his wife and 3 children, 3 Ahmadi imams meet him and receive him.  The very next day he is sent to St. Louis, his wife and and children stay in NY.  As he finished his studies, he admitted that he barely learned Islam, in fact, he said that most foreign ahmadi missionaries in this era didn’t fully complete their study programs, which means that they failed, but were passed nevertheless.

1955
While in St. Louis, one of the imams (Maulvi Ghulam Yasin) who had received Rashid Ahmad in NY, he was also the uncle of Rashid Ahmad’s wife, he immediately took her back to Pakistan and forbade Rashid Ahmad from communicating with her.  This condition lasted for 12 years.

1956
He secures tax-exemption status for the Ahmadiyya movement, thus eliminating the need to pay property tax.  He also tells how there were lots of Ahmadi’s living in the mission house in St. Louis.

July 1960
He appears in an african-american newspaper as a convert to Islam.  He also demonstrates Wudhu.

1962
He marries again, while still married to the girl in Pakistan.  He married Aziza Ahmad and she is the daughter of two pioneers of Ahmadiyyat in St. Louis, Usman and Amina Khalid, they had 4 children, have four children, Mojahida, Munir, Wadud, and Ghaniyya.  This is an example of an Ahmadi murrabi in the past 60 years participating in a polygamous relationship.  They had their first child in September of 1963.  The rest of the children were born in 67, 69 and 74.

1966
Rashid Ahmad returns to Rabwah, he hadn’t seen his wife and kids for almost 12 years.  He goes to his wife’s house and is immediately asked to leave by another uncle of Rashid Ahmad’s wife.  This uncle tells Rashid Ahmad that he is divorced and has no rights to this woman.  The jamaat then sets up an inquiry into this matter.

1969
His eldest son dies in Pakistan, he was only 17 years old.  Rashid Ahmad was not allowed by Ahmadiyya INC to go to Rabwah for mourning.

1974
Rashid Ahmad was an Ahmadiyya missionary at the Jamaat President for the USA.

1975
He meets with Bhutto in the USA and discusses Ahmadiyya persecution.

Moslem Sunrise, 1975 edition, see page 13
Rashid Ahmad is mentioned as a missionary, as well as Kunze.  Rashid Ahmad seems to be the Nationa Ameer.  He isn’t listed as a current missionary.

After 1976
He seems to have been relieved of all of his duties as a missionary or as a President, he isn’t mentioned in any jamaat publications either.

1986
Rashid Ahmad relates the murder of a young african-american-ahmadi:

“””In 1986 an Ahmadi youth was murdered in Zion, Illinois. His name was Fahim Ahmad and he was the son of an Ahmadi couple, Mr. and Mrs. Hanif and Nafia Ahmad (Laeeqa Ahmad was Fahim’s stepmother). The murderer was a Caucasian man, Joey Isbell, who was harassing young black boys in Shiloh Park. He was shaking the bikes as the boys were riding them and flashing a gun at them. Fahim said that he was not afraid of him nor his gun. The murderer then shot him at point blank range with a .357 caliber gun. Fahim died on the spot. Inna Lillahi wa inna Ilayhi raji‘un. He was 16 years old.”””

1992
The Ahmadiyya Jamaat publishes, ‘Ahmadiyya in America“, Rashid Ahmad is not mentioned as a “currently-working” murrabi, in fact, he is not mentioned at all whatsoever.

1994
The Ahmadiyya Jamaat publishes, “Mosques around the World”.  In this book, only 6 current imams are mentioned as working in the USA, Rashid Ahmad is not mentioned.

1998, he performs Hajj
Rashid Ahmad says:

“””The following seven Ahmadi brethren accompanied me: Al-Haj Nasirullah Ahmad (who is currently the president of the Milwaukee Jama‘ah), Maulana al-Haj Azhar Haneef and his dear father al-Haj Abid Haneef, al-Haj Jalal Nuruddin, al-Haj Mustafa Abdullah, al-Haj Khalid Walid and al- Haj Rafiq Lake. I was the eldest of the group being 76 years old at the time. It is only by the sheer Grace of Allah that I was able to complete the Hajj without any issues.”””

98–2013
These are quiet years for him, its unclear what he is doing.

2015
He passes away, 90+ years of age.

Kunze is mentioned in 2015, “A History of Conversion to Islam in the United States, Volume 1: White American Muslims Before 1975” Book by Patrick D. Bowen
See pages 302-303, Rashid Ahmad is also mentioned.

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

Links and Related Essays

http://www.muslimsunrise.com/dmddocuments/1975_iss_4.pdf

https://ahmadiyyafactcheckblog.com/2018/11/18/who-is-abdush-shakoor-kunze-the-first-german-ahmadi-imam-and-apostate-from-ahmadiyya-1949-1959/

https://ahmadiyyafactcheckblog.com/2017/02/09/ahmadiyya-leadership-refused-to-get-the-samdani-commission-report-released/

http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/txt_munirreport_1954/

https://ahmadiyyafactcheckblog.com/2018/02/21/the-non-pakistani-ahmadi-mullahs-were-barely-taught-any-arabic-by-ahmadiyya-inc/

https://www.youtube.com/results?search_query=Azhar+haneef

https://www.youtube.com/watch?v=n4JizV-5Fp0


https://en.wikipedia.org/wiki/Al-Sadiq_Mosque

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

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

Click to access Perseverance.pdf

Those eventful years by Shahid Javed Burki, colleague of Mirza Muzzafar Ahmad

Intro
We found an interesting and informative article on the life and times of Mirza Muzzafar Ahmad.  This article was written by Shahid Javed Burki, who was a colleague of Mirza Muzzafar Ahmad for many years.  It was published in the Dawn, which is a popular Pakistan related newspaper.

The link
https://www.dawn.com/news/1063446/dawn-opinion-august-6-2002

The article

MIRZA Muzaffar Ahmad — known mostly as MM to his friends and admirers — died in a hospital in suburban Washington on July 22. He had been unwell for several months not because of any disease. He was just weighed down by age and by his concern for Pakistan, a country he dearly loved and to the service of which he devoted his entire and extremely productive life.

MM was born on February 28, 1913, in Qadian, India. He was educated first at Government College, Lahore, and later in Britain’s London and Oxford Universities. He joined the Indian Civil Service — the ICS — in 1939. The 1939 “batch” was the last one to be recruited by the British to the premier administrative service. By recruiting Indians to the ICS, the British aimed to “Indianize” the administrative structure that was regarded as the “steel frame” in their rule of India. This process of “Indianization” was disrupted by the Second World War. When it resumed after the war was over it took a different form since the ICS was opened to the personnel of other services.

The ICS was dissolved in 1947 when the British left India. Its members were invited to opt for service in one of the two successor states — to serve either in India, a predominantly Hindu country, or to go to Pakistan, a country carved out specifically for the Muslim citizens of British India. Eighty one ICS officers, including MM Ahmad, opted for service in Pakistan. Those who chose to come to Pakistan formed the core of a new central service initially called the Pakistan Administrative Service. Later, the PAS was rechristened as the Civil Service of Pakistan, the CSP.

Most of this contingent of highly able and trained civil servants who opted for service in Pakistan were to play important roles in establishing the state of Pakistan. Most of them went to Karachi, the country’s first capital. MM chose instead to go to Lahore, the capital of the part of Punjab that was attached to Pakistan. Among the positions MM held in Lahore was that of secretary of finance. Later, he went to Islamabad, Pakistan’s second capital, where he served in a number of senior positions, including secretary of commerce, secretary of finance, and deputy chairman of the Planning Commission. When General Yahya Khan deposed President Ayub Khan and placed Pakistan under martial law, MM was appointed adviser to the new president and given the rank of a federal minister.

MM served in that capacity until the outbreak of the civil war between East and West Pakistan. He went to Washington soon after that fateful event and joined the World Bank’s board as executive director responsible for Pakistan and a number of other Muslim countries. Pakistan lost its seat on the Bank’s board when Bangladesh became independent and decided to join the constituency led by India. MM stayed on in Washington and was elected deputy executive secretary of the joint ministerial committee of the World Bank and the International Monetary Fund, better known as the Development Committee. He retired from that position in 1984.

I got to know MM Ahmad well over the years. Although I was 21 years his junior in the CSP, I had the opportunity to work with him on several occasions. The first time I came in close contact with him was in 1969 when the martial law government of General Yahya Khan decided to undo the “One Unit” of West Pakistan. This was a momentous decision, the full import of which was not recognized by the military government.

The creation of the “One Unit” of West Pakistan was a part of the delicate balance between political forces that dominated Pakistan after the country achieved independence. The task of constitution-making had been made difficult by the leaders of West Pakistan — especially those who belonged to Punjab — who were not prepared to accept any arrangement on the division of powers between the federal and provincial governments that would make East Pakistan the dominant force in the country’s political structure. That would have happened had the provinces of Pakistan been allowed representation in the national legislature on the basis of population. In that case East Pakistan, with more people than all the provinces and states of West Pakistan combined, would have gained the majority of seats in the national parliament.

This situation was not acceptable to Punjab. A compromise was reached on the basis of what came to be called the “parity formula” according to which the country was to have two federating units, East Pakistan and West Pakistan. Each unit was to have equal representation in the national legislature. This led to the creation of the One Unit of West Pakistan in 1956. In 1958, Pakistan promulgated its first constitution.

The parity formula survived the demise of the constitution of 1956 and the establishment of a new political structure under the constitution of 1962. However, the highly centralized political structure under the military government created a number of problems. President Ayub Khan totally dominated the federal government and Governors Amir Muhammad Khan of Kalabagh and Abdul Monem Khan ruled West and East Pakistan respectively with an equal amount of authority. Concentration of so much power in three pairs of hands did not sit well with the people. In East Pakistan resentment built up against Islamabad’s domination and the smaller provinces of West Pakistan were alienated by the highly authoritarian rule of Nawab of Kalabgh. On coming to power, Yahya Khan responded to these concerns by scrapping the “parity” arrangement between East and West Pakistan and by dissolving the West Pakistan One Unit.

The difficult task of dismantling the One Unit was entrusted to a committee of officials headed by MM Ahmad. MM represented Punjab while Ghulam Ishaq Khan represented the Frontier Province, A.G.N. Kazi, Sindh and Yusuf Achkzai Balochitsn. The committee’s secretariat had four officials: Zahur Azhar, Dr. Humayun Khan, Dr. Tariq Siddiqui and myself. The committee’s task was a complex one. It had not only to dismantle the One Unit arrangement but also to create four new provinces by merging the old princely states with the directly administered areas.

MM Ahmad was equal to the task. For several weeks with patience, dignity and intelligence — three distinguishing traits of his personality — he guided the ‘One Unit dissolution committee’, towards resolving all outstanding issues in time set by the Yahya government. The committee’s plan went into effect on July 1, 1970, when West Pakistan “One Unit” was dissolved and all power was transferred to the provinces of Balochistan, the North-west Frontier Province, Punjab and Sindh.

My second close association with MM occurred during the same period when he was entrusted with the delicate task of getting the governments of East and West Pakistan to accept the macroeconomic framework developed by the Planning Commission for the Fourth Five-Year Plan. The plan was to run for the period between 1970 and 1975. By the time the Planning Commission revealed its approach, the citizens of East Pakistan had been convinced that the remarkable economic performance of the western wing of the country was sustained by the resources garnered from their province. They wanted this bias to be corrected during the five years of the Fourth Plan.

Two panels of economists were set up, one chaired by Dr Pervez Hasan, West Pakistan’s Chief Economist, and the other by Professor Nurul Islam, a Bengali economist, to resolve the differences between the two provinces. Not surprisingly, the two panels arrived at different conclusions. Hasan’s panel did not reject the view that public sector expenditure had played a role in the rapid economic growth of the western province. However, it also emphasized the decisive part played by the private sector. The Bengali economists argued that much of West Pakistan’s better performance was the result of large public sector investments which had been financed by external capital flows which the central government had largely directed towards that province.

Once again, MM Ahmad stepped into the breach to resolve the dispute between the two groups of experts and the two provinces they represented. As the economic adviser to Governor Nur Khan of West Pakistan, I attended several meetings chaired by MM to develop a consensus between the two provinces of the country. He laboured hard to arrive at an agreement but did not succeed as the political temperature was constantly rising. In the fall of 1970, East Pakistan’s coastal areas were hit by a devastating cyclone that left a million people dead. The tardy response of the central government to this great human tragedy further soured relations between the two provinces. The rest, as they say, is history.

My closest association with MM occurred when, in 1981, I was made responsible for representing the World Bank on the secretariat of the Development Committee. MM at that point was the deputy executive secretary of the committee. The committee, straddling between the World Bank and the International Monetary Fund, was charged by its members to improve understanding on a number of important issues between the governments of the developed and developing parts of the world. The beginning of the decade of the eighties saw many developing countries faced with difficult times. Much of Latin America was ravaged by the problem of debt incurred to sustain imports while the price of oil increased four-fold. World trade, recognized as an important source of growth for the developing world, was doing little for the commodity exporters of the developing world.

Official development assistance, once promised to increase steadily and significantly, had stagnated. The Development Committee’s agenda was getting long with difficult subjects being added constantly to it. MM played an extremely important role in helping the governments to understand that they had to work together to bring about sustained growth all over the world.

It soon became clear to us — to MM and myself — that we needed a strong developing country person to chair the committee and guide its deliberations. We turned to Ghulam Ishaq Khan who was at that time finance minister of Pakistan. Ishaq and MM were good friends and it was because of that friendship that the former agreed to contest the election of the chairmanship of the Development Committee. MM was instrumental in getting all the governments represented on the committee to agree to Ishaq Khan’s candidature. The Pakistani finance minister was elected by a unanimous vote. Helped by MM, Ishaq performed impressively in that position, winning the respect of both developed and developing countries. He was re-elected for a second term and continued in that position even after he left the finance ministry and became chairman of the Senate in Pakistan.

I offer these recollections to the readers of Dawn to celebrate the life of M. M. Ahmad, most of which was spent in the service of his country. MM gave all he had to Pakistan.

 

An old Ahmadiyya related website with lots of archived data

Up ↑