Intro
Ahmadis are fond of making some stupid challenges. They fondly issue challenges wherein if some person loses, they must quit their religion. This is all comes from the desi-level-mind-set. As an alternative, why not sit down and have honest conversations and write answers to questions, with time for feedback? Nonetheless, in this case, we have an incident from 1891, wherein Noorudin challenged a colleague of his in terms of MGA and some miracles, which Noorudin lost and he was thus embarrassed. Enjoy…
Continue reading “Mirza Ghulam Ahmad embarrassed Noorudin in 1891”
Intro
Abdul Mannan Omar the youngest son of Maulvi Noorudin, his maternal grandfather was Sufi Ahmad Jan of Ludhiana, he passed away at midnight on 28 July 2006, Innalillah wa inna aleyhei raji’oon. He was born on 19 April 1910.
In 1914, his father, the first Khalifa died, his sister (Amtul Hai) was forcibly married to the 2nd Khalifa, he thus became a brother-in-law of the 2nd Khalifa. He seems to have opposed the khilafat of Mirza Basheer ud Din Mahmud Ahmad from the very beginning (1914). His brother Miyan ‘Abdul Ha’i (Abdul Haye) was killed in Qadian in 1915, his mother (Sughra Begum) tried to poison the 2nd Khalifa in 1916. By 1924, his sister, Amtul Hai died mysteriously, as soon as the 2nd Khalifa returned from his tour of the UK, Egypt, Israel and many other countries. It seems that he had a baby born in 1924 that was named Abdul Basit (a grandson of Noorudin).
He was very highly educated and authored a dictionary and concordance to The Holy Quran as well as many volumes of commentaries on books of Ahadith. He was excommunicated from the Ahmadiyya Nizam – E – Jamaat in the late 1950s for conspiring to depose the Khilafat. The second Khalifa discussed this in detail in his famous speech Khilafat – E – Haqqa Islamiyya.
Thereafter he attended the Sunni mosque in Delaware – America where he was staying with his daughter at the time of his demise (and where his son Hibbatul Mannan lives) and where his funeral was held on 4 August 2006 before the burial which took place in Pakistan. The funeral service (obviously) did not mention the name of his revered father or of Ahmadiyyat. It is said that in his last hours his house echoed with the recording of the recitation of The Holy Quran and that he passed away during the recital of the final verse of Surah Ya Sin. May Allah forgive his shortcomings and raise his spiritual status worthy to that of his father.
Continue reading “Who is Abdul Mannan Omar (1910-2006), the youngest son of Noorudin?”
Intro
Noorudin was very close to MGA, in fact, they lived in the same house for many years, (1893–1914). When Nooruddin did eventually get his own house in Qadian (1914, a few weeks before he died), he still didn’t live very far away, and he had unlimited access to the mansion of MGA. Since 1893, Noorudin, and 2 of his wives lived in MGA’s mansion at Qadian, over 50 people were living there and in close-quarters. We have a story from 1912, via “”Mirqatul yaqeen fi hayat e Nooruddin”” (1912) by Akbar Shah Khan of Najibabad (In 1904, during MGA’s life, “Nur ud Din” was published, this book seems to be an extension that). In this story, the Khalifa, Maulvi Noorudin tells the world that MGA’s widow has been repeatedly trying to give herself in marriage to Nooruddin, in fact, Nooruddin claims that “bivi-sahiba” (Nusrat Jehan) has called herself the LAUNDI of Noorudin, and she has repeated this 20 times. The scan and a full translation and transliteration is posted in the below.
Just a few weeks after Noorudin died, the new Khalifa (Mirza Basheer ud Din Mahmud Ahmad) married the 13 year old daughter of Noorudin (Amtul Haye).
Continue reading “Was Mirza Ghulam Ahmad’s wife a concubine aka “LAUNDI” of Noorudin?”
Intro
We all know that Noorudin was the main ghost-writer for MGA. We also know that Noorudin was friends with Sir Syed and learned his islamic theories directly from Sir Syed. Noorudin was out of a job in the early 1890’s and seems to have pressured MGA to make many claims. This narration by Mirza Bashir Ahmad isn’t dated. We needed to know when this happened? Was it before Nov-1901?? Or after? In that same era, and via Arba‘in, Ruhani Khaza’in, vol. 17, MGA was essentially claiming to be a law-bearing prophet (The quote is in the below).
Obviously, Noorudin didn’t care what MGA claimed, in-fact, Noorudin had stable employment with MGA and lived in the same house as him. In this quote, Noorudin admits that even if MGA claimed to be a law-bearing prophet and cancelled the Quran, he would still believe in MGA. This is the height of arrogance in Ahmadis. IMHO, MGA would have claimed prophethood has he lived til 1911, MGA and his team would have giving the same alibi as before, that MGA misunderstood what his God was telling him.
In 1911, there was an Ahmadi who opened declared that MGA was a law-bearing prophet. His name was Zaheer-uddin, he is mentioned heavily by Muhammad Ali and Mahmud Ahmad in their discussions on the prophethood of MGA. Nonetheless, Nooruddin didn’t expel Zaheeruddin til a few years later when he began claiming to be the rightly Khalifa.
Continue reading “Noorudin didn’t care if Mirza Ghulam Ahmad claimed even law-bearing prophethood”
Intro
Mufti Muhammad Sadiq was another ghost-writer for MGA. He grew up in Bhera and was a student of Noorudin, Noorudin gave him a job in Jammu, he also gave Abdul Kareem a job.
This trend would continue, as Noorudin began working for MGA, he also brought his team of writers and speech-makers, aka Abdul Kareem and Mufti Muhammad Sadiq and many others.
Here are some names of the main ghost writing team, Maulvi Abdul Karim, Maulvi Mufti Muhammad Sadiq, Maulvi Sher Ali, Hafiz Raushan Ali and Hakim Fazl Din of Bhera. Some other people who came independently, yet still joined MGA’s team was Maulvi Muhammad Ahsan Amrohi, who was also a member of the Ahl-e-Hadith sect, in fact, uptil his job with MGA, he worked for the founder of the Ahl-e-Hadith sect, Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal. Ahsan Amrohi was an imam under Siddiq Hassan Khan until he died in roughly 1890, he was immediately hired by MGA. Maulvi Muhammad Ali was another, however, he came via Khwaja Kamaluddin and the prominent Ahmadi’s of Lahore.
Continue reading “Mufti Muhammad Sadiq was a student of Noorudin, pre-1891”
Intro
In 1889-1890, MGA asked Noorudin to write a response to Lekh Ram’s book vs. Ahmadiyya, it was called “tasdiq e braheen e ahmadiyya”. Noorudin wrote the book, its an Urdu only book, perhaps it will never be translated. However, in this book, Noorudin seems to quote 3:55 and the Arabic phrase “Mutawafeeka”. Noorudin defined it in the classic Islamic way, i.e. to take someone fully. Just one year later, he was arguing against his own view vs. Batalvi and thus contradicted his entire book. MGA also defined Mutafeeka in 1884 in a similar way.
_____________________________________________________________________________________________The Quote
“Ya Eisa innee mutawaffeeka warafiAAuka ilayya as:
“A Eisa ma lanay wala hun tujh ko or buland karnay wala hun apni taraf”(Tasdiq a Braheen a Ahmadiyya vol 1 page 8)
English
“””Oh Eisa, I am about to take you and raise you towards me”””
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Links and Related Essay’s
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Tags
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Intro
As we all know, Noorudin, Maulvi Abdul Karim and MGA were all influenced by the writings of Sir Syed. Sir Syed denied all miracles in Islam by 1880, he denied the Islamic creation theory, the return of Esa (as), the arrival of the Mahdi, the physicality of the Mir’aj, all the hadith work, etc etc etc. Obviously, Noorudin and Abdul Karim knew each other in 1880 and in the below I present data which proves this fact. They would all eventually join MGA’s team of Mullahs and ghost writers, Maulvi Abdul Karim, Maulvi Mufti Muhammad Sadiq, Maulvi Sher Ali, Hakim Fazl Din of Bhera, Noorudin and many others. Some other people who came independently, yet still joined MGA’s team was Maulvi Muhammad Ahsan Amrohi, who was also a member of the Ahl-e-Hadith sect, in fact, uptil his job with MGA, he worked for the founder of the Ahl-e-Hadith sect, Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal. Maulvi Muhammad Ali was another, however, he came via Khwaja Kamaluddin and the prominent Ahmadi’s of Lahore.
Continue reading “Noorudin and Abdul Karim were influenced by Sir Syed”
Intro
This is a quick essay and referencing post that I wanted to create. Here is the reference:
“””Many people used to say that his holiness, the Promised Messiah, did not know even Urdu and someone else wrote the books which were attributed to him. The others held even a worse opinion about his writing potentialities. They believed that Shaikh Nuruddin was the person who wrote the books for him.” (Al-Fadl, February 5, 1929; by Mirza Mahmood Ahmad Qadiani)””””
Continue reading “Was Noorudin the Ghost-writer of MGA?”
Intro
Technically, the history of the Ahmadiyya Movement started in 1903, the Detroit English News of June 27, 1903 reported on MGA and his death threat to Alexander Dowie.
In 1920, Mufti Muhammad Sadiq arrived in America and immediately heard about Shia-Muslims from Syria in Detroit and how they had NO imam or NO organization. These were mostly workers at Ford’s Factory in Highland Park. By June-1920, Mufti Muhammad Sadiq was invited to Detroit (Al Bayan, 26 June 1920, p. 3, 26 Court St, Brooklyn, NY) to meet the Shia-Muslims therein and devise a plan.
By 1921, Mufti Muhammad Sadiq was ran out of Detroit by Shia and Sunni Muslims. He ran to Chicago and had enough money to buy a residence which he converted into a makeshift temple.
In roughly 1922, Mufti Muhammad Sadiq was back in Detroit and delivered five lectures in Detroit at the Universal Negro Improvement Association (UNIA) meetings; out of the 40 converts, one of them, Mufti Sahib said, was an enthusiastic young man with the name Rev. B.D. Sutton. Rev. BD Sutton converted to Qadianism and became an enthusiastic Ahmadiyya preacher, with the new name of Sheikh Abdus Salam, he was one of at least 40 pan-Africanist Garveyites that joined the movement following Sadiq’s five lectures to the Universal Negro Improvement Association in Detroit. After his conversion, Mufti Muhammad Sadiq made him a “sheikh”, as he continued to give out this title. Reverend BD Sutton took the Muslim name, Sheikh Abdus Salam and was appointed the leader of that congregation (The Moslem Sunrise, Issue I, 1923, p. 167), in the same edition Mufti Muhammad Sadiq cites Sheikh Abdus Salam and Sheikh Ahmad Din (both African American’s and both given financial deals) as prolific prostelytizers (The Moslem Sunrise, Issue 2-3, 1923, p. 190). Sheikh Salam went on to become one of the principal preachers in Detroit. He was described as “busy bringing others to the fold of Islam”. (The Moslem Sunrise, Issue 2-3, 1923, p. 190). Sheikh Abdus Salam aka Rev. B.D. Sutton totally disappeared soon thereafter.
1924–1929 was a dead era for Qadianism in Detroit. However, in 1930, Sufi Muti-ur-Rahman Bengali began alleging that there were some Ahmadi’s in Detroit.
In the Moslem Sunrise of Oct-1931/Jan-1932, Sufi Muti-ur-Rahman Bengali alleges that there is a Qadiani-Ahmadi mission house at 537 Hendrie St. Detroit, this was written in every single edition until the Moslem Sunrise of Oct-1935, roughly 3 years. By 2010, it seems that the Qadiani-Ahmadi’s in the Detroit area moved into 1730 W. Auburn Rd, Rochester Hills, MI 48309 and built their temple.
From 1932 to 1956, Ahmadiyya seems to have been totally dead in Detroit.
Syed Jawad Ali worked as an Ahmadiyya secretary in the USA (1954-1960; 1963-1971). It is alleged that he founded the Detroit mission in 1956.
In 1978, the Ahmadiyya either began renting or bought a residence at Wyoming Avenue (See the Ahmadiyya Gazette of Sep-1983)(in 2024, it’s an open lot with no building). At the 1982 Jalsa Salana at Rabwah, Mirza Tahir Ahmad (the 4th Qadiani-Ahmadi Khalifa) announced that 5 New Mosques in the US (New York, Los Angeles, Washington, Chicago, and Detroit) were in the works (See the Ahmadiyya Gazette of March-2006). In March 2002, the Ahmadiyya Movement had to sell the land because of the state’s plan to build a freeway ramp on that site (See the Ahmadiyya Gazette of March-2006). In September 2002, we purchased a new parcel of land. On June 25, 2005, Mirza Masroor Ahmad graciously prayed on the Foundation Stone for the new site. On December 17, 2005, Mohtaram Ameer Sahib USA laid the Foundation Stone at the new site. Thus, construction of this mosque (the first Ahmadiyya Muslim ‘Community Center’ in the US) finally got underway. To complete this construction in a timely manner, we need to urgently raise the requisite funds. While we are leaving no stone unturned locally, Mohtaram Ameer Sahib has kindly allowed us to raise $250,000 nationally.
In 1983, there was arson at the Ahmadiyya temple located at 8218 Wyoming Avenue (in 2024, it’s an open lot with no building). This is terms of the murder of Dr. Muzaffar Ahmad. It seems that this location was sold and the new location of 1730 W. Auburn Rd, Rochester Hills, MI 48309 became the Ahmadiyya temple.
