New area: Miracles, Myths, Mistakes and Matters — See Title Page and List of Contents
— latest, 19 January 2015: Seal of the Prophets? – No Gabriel, No Prophethood!
Refuting the gross distortion and misrepresentation of the Quran, the Prophet Muhammad and Islam, made by the critics of Islam
In the wake of the Peshawar mass massacre, the last thing, the very last thing, I wish to do is to use it as an opportunity to score debating points over those who have quite rightly condemned this outrage and to bring up their past behaviour.
So I ask blog readers' advice. I read the news "Head of Ahmadiyya Muslim Community [i.e. Mirza Masroor Ahmad] condemns Peshawar School Attack and Prays for Victims". See this link.
I am sure he and his followers prayed for them with sincerity.
But should it not be pointed out that his community holds the belief, and practises it, that the janaza prayers of Islam should not be said by them (behind their own imam) for any non-Ahmadi Muslim? Is it not true that their Khalifa number 2 wrote the following directions for his followers:
“Now another question remains, that is, as non-Ahmadis are deniers of the Promised Messiah, this is why funeral prayers for them must not be offered, but if a young child of a non-Ahmadi dies, why should not his funeral prayers be offered? He did not call the Promised Messiah as kafir. I ask those who raise this question, that if this argument is correct, then why are not funeral prayers offered for the children of Hindus and Christians, and how many people say their funeral prayers? The fact is that, according to the Shariah, the religion of the child is the same as the religion of the parents. So a non-Ahmadi’s child is also a non-Ahmadi, and his funeral prayers must not be said. Then I say that as the child cannot be a sinner he does not need the funeral prayers; the child’s funeral is a prayer for his relatives, and they do not belong to us but are non-Ahmadis. This is why even the child’s funeral prayers must not be said.”
(Anwar-i Khilafat, p. 93 of the original edition; underlining is mine. This book is available on the Qadiani Jamaat website as number 5 from the link www.alislam.org/urdu/au/?j=3, see pages 150-151)
If this post is regarded as in bad taste at this delicate time, or if anyone is offended, I apologise.
The Qadiani Jama'at and also the anti-Ahmadiyya campaigners have been circulating one or two statements from early issues of the Lahore Ahmadiyya newspaper Paigham Sulh to allege that the founders of the Lahore Ahmadiyya Anjuman used to believe Hazrat Mirza Ghulam Ahmad to be a prophet before they formed their own separate organization in Lahore after the split of March 1914. They have been circulating these statements for more than 80 years, generation after generation, and these allegations have been answered again and again.
After the late Professor Mahmood Ahmad Ghazi of the International Islamic University of Islamabad failed against the Lahore Ahmadiyya presentation in the 2nd Cape Town case in 1987, he published a book in 1991 entitled 'Qadiani Problem and Position of Lahori Group', in which (without mentioning the case at all) he too trotted out the same statement from Paigham Sulh, October 1913.
I have compiled a more detailed reply to this allegation than we have done in the past, and it can be read at this link.
Needing some information about Maulana Zafar Ali Khan, journalist, editor of Zamindar, one-time admirer and in 1930s opponent of the Ahmadiyya Movement, I came across the Wikipedia entry about him. Someone had written in it:
He was against the Ahmadiyya Movement and waged a campaign against it in his daily Zamindar. In, 1934 when the British government banned Zamindar, Maulana Zafar Ali Khan, sued and got the government orders revoked by the court. He stood firm against Mirza Ghulam Ahmed and tried to falsify his claim of Prophethood through his rational columns. Essentially all Muslims consider Mirza Ghulam Ahmed a liar and his claim false.
I have added a protest note after this as follows:
To Wikipedia: I strongly protest at the inclusion of the ridiculous and obviously false propaganda statement that *all* Muslims consider Mirza Ghulam Ahmad as "a liar". Many eminent Muslims considered him a Muslim and servant of Islam. Maulana Zafar Ali Khan himself supported the Ahmadiyya movement as an Islamic movement before the 1930s. Maulana Zafar Ali Khan's maternal uncle Maulana Muhammad Abdullah Khan (d. 26th April 1935) was a scholar of the Lahore Ahmadiyya Jamaat. This uncle's two sons, Maulana Mustafa Hasan Khan and Maulana Murtaza Hasan Khan were prominent Lahore Ahmadiyya missionaries and writers.
You can read my protest note in this Wikipedia entry just under the objectionable words.
Submitted by Rashid Jahangiri.
Original Copy of Qadiani Newspaper Al-Fazal exposes character of QK2 Mirza Mahmud Ahmad.
Mahmudis (those Qadianis who believe QK2 was Musleh Mahud) and their off shoots like Munir Ahmad Azam and his followers (Jamaat Ul Sahih Islam) accuse me of making false accusations of immorality of their QK2 Mirza Mahmud Ahmad. It is true that what I have written or translated and quoted exposing immoral character of QK2, on internet forums, is from published books and leaflets in Urdu language authored by former Waqaf-e-Zindghi and Staunch followers of QK2. Followers of QK2 demand from me to provide Original copy of Qadiani Newspaper Al-Fazal, in which Friday sermon of QK2 was published.
Here it is. Go to the Qadiani Jamaat official website to the Urdu page:
and then go down to khutba number 23, dated 17 January 1934. Or directly download the pdf file from:
He narrates his visit to an Opera House in Paris, France, to see naked women. Read from 5th line from the bottom of first page (starting at the words: "Jab mein wilayat gia") over to the second page.
Today I came across clip on you tube on Mullah TV channel in UK. In clip guest mullah read quote from the original issue of said Al-Fazal.
You tube clip ‘Mirza Bashiruddin Mahmood Ahmad Visits The Opera – Ahmadiyya’: http://www.youtube.com/watch?v=L6ZOh2RJfe4
Hopefully follower of Mahmudi off shoot Munir Ahmad Azam cult who authored following post will also watch above clip and will ponder before alleging me of making false accusations on QK2:
Submitted by Rashid Jahangiri.
QADIANI KHALIFA = ISIS KHALIFA
In 1914 Qadiani Khalifa 2 Mirza Mahmud Ahmad said that those who do NOT do his ba'it (pledge of allegiance) are KAFIR.
In 2014 ISIS Khalifa Baghdadi said that those who do NOT do his ba'it are KAFIR.
Today with what face Qadiani Khalifa 5 Mirza Masroor Ahmad, who holds belief that Qadiani Khalifa 2 was God's Divine Appointee, is criticizing ISIS Khalifa??????
Guardian article on Qadiani Khalifa 5 Mirza Masroor Ahmad, in which he is criticizing ISIS:
Submitted by Tariq.
The Council on Islamic Ideology (CII) a government body in Pakistan created to bring the laws in harmony with Quran and Sunnah, recently sent a list of recommendations to that country’s parliament labeled “Code of Conduct”. This code of conduct is what it wants the parliament to adopt. Among them is the following – a news report about it can be read at this link:
“It is an un-Islamic and condemnable act to declare any Muslim sect a disbeliever and deserving of death,”
Does it also apply to all of the members of the parliament from 1974 who declared Ahmadis to be non-Muslims? Does it apply to the members of the CII itself who declare Ahmadis to be non-Muslims? Of course not!! It only applies to some other people who declare other sects of Muslims as disbelievers. Whom they themselves declare as disbelievers are as such.
A quotation from the preface to the Urdu translation of the Holy Quran by Maulana Ashraf Ali Thanvi, published in 1934, occurs in our literature. When translating the book 'The Death of Jesus' by the learned Maulana Hafiz Sher Muhammad, I translated this quotation as follows:
"In that period, Bishop Lefroy gathered an army of missionaries and left England, promising that he would soon convert the whole of India to Christianity. Having collected a great amount of money from the people of England, and assurances from them of continuing assistance in the future, he entered India and raised a big storm. His attack on the teachings of Islam was a failure … But the attack based on the argument that Jesus was alive in heaven in his physical body, while all other prophets were buried in the earth, was in his view proving to be effective upon the general public. At that juncture, Maulvi Ghulam Ahmad Qadiani stood up and addressed Lefroy and his group, saying: ‘The Jesus you talk about is dead and buried like other mortals, and the Jesus whose coming is prophesied is myself, so you must accept me.’ By this means he made things so difficult for Lefroy that he could not shake him off. In this way, he defeated all the Christian missionaries from India to England." (page 30)
Recently I came across a copy of that Urdu translation of the Holy Quran by Maulana Ashraf Ali Thanvi at the home of a friend in Suriname. I immediately had the relevant page scanned, and also some pages around it. You can read this passage in the original book at this link.
For greater context you can read pages 29-31 at this link.
Dealing with the history of Islam in India, the point he is raising is that, in his opinion, in modern times four men present "a bad example" of distorting Islamic teachings and causing sectarian rifts. These are the following:
After the extract quoted above, Ashraf Ali Thanvi writes that it was merely a ploy by Hazrat Mirza Ghulam Ahmad against Christian missionaries to say that ‘The Jesus you talk about is dead and buried like other mortals, and the Jesus whose coming is prophesied is myself'. Having used this ploy, writes Thanvi, Mirza Ghulam Ahmad was now stuck with adopting this as his actual belief, because he could not retract it: "Therefore till his death he adhered to this belief and kept on giving inappropriate interpretations of the Quran and Hadith".
He adds: "These four men have now died and have gone to the next world. The intention with which they did this work is known to Allah, and their accounting is with Him. But due to them it happened that ignorant Muslims were needlessly divided into factions. We wish these men had not done this, because it is possible to reply to your opponents while still maintaining the true beliefs…"
It is clear that Ashraf Ali Thanvi places Hazrat Mirza Ghulam Ahmad in the same category as the other three men, as regards the rights and wrongs of what they were trying to do. He does not consider them as unbelievers and kafir, but as persons who tried to defend Islam although in the wrong way. Thanvi certainly does not say that Mirza Ghulam Ahmad claimed to be a prophet and thereby went out of Islam.
Submitted by Rashid Jahangiri
Sept 7, 1974 –Sept 7, 2014 Forty Years of Injustice to Lahore Ahmadiyya Movement. Signs for those who have fear of Allah in their hearts.
Lahore Ahmadiyya Movement elders NEVER called any reciter of Kalima-Shahada a Kafir, neither by their tongues nor by their pen. LAM supported Pakistan freedom movement, after that never interfered or took sides in national politics. LAM had NO role in Rabwah railway station incident in summer of 1974. This is supported by LAM’s representatives’ testimony in proceedings published by Government of Pakistan in October 2012 under title: Proceedings Of The Special Committee Of The Whole House Held In Camera To Consider The Qadiani Issue. (The National Assembly of Pakistan 1974 Proceedings). This is evident by the fact that state prosecutor Attorney General of Pakistan NEVER raised accusation that questions beliefs and role of LAM. Still travesty of justice was done and LAM became innocent bystander victim of tussle between Qadiani-Khalifa Family, their followers and Zulfiqar Ali Bhutto & religious politicians. Below are some facts that shed light on Prime Minister Zulfiqar Ali Bhutto (ZAB) personal life and condition of Pakistan, before and after 1974 Pakistan National Assembly 2nd Constitutional Amendment.
In 1971 ZAB took reign of power. Pakistan was dismembered, humiliated by India. Pakistani nation was demoralized. Pakistan armed forces were demoralized. One hundred thousand, perhaps largest number in military history of world, officers, soldiers, sailors and airmen were prisoners of war. Economy was in shambles. Within few weeks and months ZAB started turning around the country. He boosted the morale of civilians and military. Pacts were made with friendly countries to turn economy around, backbone industries were started, and military hardware was procured. In matter of months prisoners of war started coming home. Foundation of Pakistan’s Nuclear Program was laid. Stature of Pakistan rose in third word and Muslim countries in particular. Islamic Summit was hosted in Lahore, in February 1974. Only time when head of states of all Muslims countries gathered under one roof. ZAB's middle class comrades at helm of different departments and ministries were making steady strides in an effort to make Pakistan a leading country in the world.
After 1974 second amendment in Pakistan’s Constitution there was diametrically opposite change. ZAB close comrades started leaving him one after the other. Those who stayed in his party like Abdul Hafeez Pirzada (he was parliamentary affairs minister in 1974 and responsible for NA Proceedings, contracted another marriage the day ZAB was hanged), Mumtaz Bhutto (was interested in marrying widow of ZAB to get control of his Pakistan People’s Party), Kausar Niazi who said, “Peoples Party is not property of Bhutto family”. None of them came to rescue ZAB from gallows. No wonder when ZAB daughter Benazir Bhutto returned to Pakistan from exile she said, “I don’t need uncles (referring to ZAB friends who did not quit PPP)”.
After 1974, in Pakistan religious extremism flourished, religious opposition to ZAB constantly increased, economy overall remained in decline, PPP popularity continue to decline, law and order situation overall remained in decline, image of Pakistan in international forums continue to remain in decline, unemployment and poverty increased. Street drugs addiction and terrorism increased.
Now let’s look at personal life of ZAB. ZAB as Prime Minister of Pakistan was a very powerful person domestically, he was charismatic, popular and intellectual leader loved by his fans. Internationally he was highly respected statesman, in particular Muslim countries. He was declared non-Muslim (Kafir) by Chief Justice of Lahore High Court. When he was put to death, he was constitutionally Prime Minister of Pakistan. The person who hanged him belonged to lowest socio-economic rank in Pakistan. He was Christian and was Choora (janitor who hand pick human waste and clean toilets and sweep streets). He was awarded Rupees 5 bonus for ‘job well done’ by Government of Pakistan. After ZAB's death photographs of his private parts were taken to find out if he was an uncircumcised Hindu.
People who have fear of Allah SWT in their hearts can find many signs in last 40 years in life of Pakistan and people who committed injustice with LAM.
It was with great pain and deep sadness that we learnt of the death of Colonel Mahmud Shaukat, which took place in Florida, USA, on 26th April 2014. Inna li-llahi wa inna ilai-hi rajioon. He was about 90 years of age.
There have been many people in the Lahore Ahmadiyya Jama‘at who served its cause quietly and unassumingly, while their names, qualities and sacrifices are not widely known or prominent. The late Colonel Shaukat sahib was one such man. I became acquainted with him during his stays at our London centre as Imam during the 1980s and then again in the mid-1990s. This short tribute is based on my contact and experiences with him.
A “man of God” would be the truest description of Shaukat sahib. The dhikr of Allah was ever on his lips, but silently and imperceptibly. I remember that he had a note book in which he had noted down various prayers and supplications. These, however, were not supplications by rote or recited as a custom and ritual, but they came from his heart.
Among his sacrifices for the Jama‘at, and that of his wife, Asma, was that they came to stay at our London Centre where Shaukat sahib served as Imam, giving up their own home and comforts. He did so in response to the request by his father-in-law Hazrat Dr Saeed Ahmad sahib, who was also Head of the Jama‘at at the time. Shaukat sahib worked as Imam in an honorary capacity, taking no recompense for his duties. In fact, he even offered to pay rent for his accommodation at the Centre.
His talks and khutbahs were simple but inspiring. He was most hospitable, warm, friendly, affectionate, social and courteous. When people visited our London Centre, he loved inviting them upstairs to the small flat where he and his wife lived, and entertaining them.
During the 1990s, at our London Centre we organised what were called ‘Young People Classes’ a number of times, run by myself and my wife Fauqia. Young people, whose ages ranged up to their early twenties, stayed at the Centre for two or three days receiving religious instruction and participating in educational and social activities. When Shaukat sahib was present as Imam in London, he gave to the class, and in fact to the teachers as well, the benefit of his Quranic knowledge as well as his paternal affection. I then realised the depth of his knowledge of the Quran and benefitted from it.
He recounted events of the past. If my memory serves me right, Shaukat sahib had met Mahatma Gandhi. I do clearly remember that he mentioned seeing Muhammad Asad, the Austrian Muslim convert who is known for his English translation of the Quran (The Message of the Quran). He said this was when Asad had come to Abbottabad to meet Hazrat Dr Saeed Ahmad Khan sahib. This would be in the 1940s.
Shaukat sahib had a close contact with Allah, and as a result he had great moral qualities as well as moral strength. Due to this spiritual strength, he made many sacrifices to serve the cause that he believed in. Shaukat sahib remained steadfastly loyal to Ahmadiyyat despite great pressure being brought to bear on him from certain close quarters around him to dissociate himself from the Jama‘at. He referred to this in speeches sometimes, saying that remaining within Ahmadiyyat was spiritual life, and abandoning it was spiritual death. When the UK Lahore Ahmadiyya Jama‘at held a convention in 2009, Shaukat sahib, who then lived in the USA, sent a speech to be read out. This speech was published in The Light, UK Edition, October 2009. It begins as follows:
“My speech is inspired by a small personal incident, and this incident, I believe, foretold of events in the future. It happened over 50 years ago when the late Syed Assadullah Shah sahib, a very pious Ahmadi and a recipient of ilham (Divine revelation), used to stay with the late Hazrat Ameer Dr Saeed Ahmad Khan. People went to Shah sahib for praying for them. My father also requested him to pray for his sons. The answer to his prayers was: “Two will also die”. The record of this ilham and of others is kept in the late Hazrat Ameer’s papers, with dates and signatures. This ilham was not about the physical death, an end which everyone will surely meet, but regarding the spiritual death. Later events confirmed this, when in 1974 Ahmadis were declared non-Muslim by the government of Pakistan. My two brothers (I being the third) gave an advertisement in a leading English newspaper that they, the two of them, were Muslims and not Ahmadis etc. Mark the words of the ilham: “the two will die”. This is no slur on their decision because they did what they sincerely believed. But for me, when I believe in the rightness and genuineness of Hazrat Mirza sahib’s mission, a turning away from Ahmadiyyat would have been a total spiritual death. I am very thankful to God that He saved me from this very ignoble death. Shah sahib’s ilham was fulfilled and God’s decree and command was carried out.”
His making this statement openly in a speech, with reference to his close family members, shows the height of courage and the greatest sense of truth and justice that he possessed. Shaukat sahib suffered material and worldly loss, which he cheerfully accepted, in the path of remaining loyal and true to the Lahore Ahmadiyya Jama‘at.
Shaukat sahib was widely read and was always reading some latest book. One subject he was greatly interested in was research on Afghans and Pathans being descended from the Israelites. He gave me an Urdu book on this topic, which I have just located in my books. It is an 80 page historical research book entitled Afghanon Ki Nasli Tarikh written by Khan Roshan Khan, published in Karachi, 1981. The book concludes: “Afghans who are in Afghanistan, Pakistan and India, are in fact remnants of the exiled tribes of the Israelites”, and the author adds “just as our ancient ancestors were granted by Allah to follow the law of Moses and the guidance of Jesus, He graced us and our forefathers with the blessing of the religion of Islam after the appearance of the Holy Prophet Muhammad”.
I have also just located manuscripts of three articles by Shaukat sahib which he sent me for future publication, when he was Imam here in UK, but which I have been remiss so far in publishing.
Shaukat sahib was a man of high spiritual standing, who received true dreams and communications from Allah. He was a man of the utmost sincerity and humility, who was self-effaced in Allah. And now he has returned to his beloved Allah. May Allah grant him forgiveness and protection, admit him into His mercy, raise his grades in the hereafter, and join him with His righteous servants, ameen.
— Zahid Aziz
It is a common allegation by members of the Qadiani Jamaat that when Maulana Muhammad Ali migrated from Qadian to Lahore at the time of the Split, he took with him to Lahore all the funds of the Sadr Anjuman Ahmadiyya, of which he was Secretary.
It so happened that looking in the issues of the Urdu edition of the Review of Religions, I found that every issue contains at the end accounts of the income and expenditure of the Sadr Anjuman Ahmadiyya for the previous month. Looking at some issues prior to the Split, I noticed that the accounts are signed off by the muhasib (accountant or auditor) whose name is given as Khalifa Rashid-udDin. This gentleman was father-in-law of Mirza Mahmud Ahmad, and after the Split he was in the Qadiani Jamaat. So here we find a prominent Qadiani keeping an eye on the accounts of the Sadr Anjuman Ahmadiyya even long before the Split!
The April 1914 issue does not present the accounts for March 1914, but the May 1914 issue (under control of the Qadiani Jamaat) presents accounts for both March 1914 and April 1914. I have extracted pages 193-194 and 195-196 of that issue showing these accounts for March and April. See this link.
The monthly accounts carry several headings such as education, the poor, school, propagation of Islam, etc. Under these headings there is a figure for the total of funds carried forward from the previous month (sabiqa baqaya), and then, after income and expenditure, the remaining total for the current month (baqaya).
In the end of March accounts I have marked in red all the baqaya entries, which are eight in all. In the end of April accounts I have marked in red all the eight sabiqa baqaya entries, i.e. the totals carried forward from end of March accounts to end of April accounts.
As far as I can see, each of these totals as it was at the end of March 1914, when Maulana Muhammad Ali was in Qadian, is exactly the same as the corresponding "carried forward" total at the end of April, by which time Maulana Muhammad Ali had left Qadian and these funds were in the hands of the Qadiani Jamaat!
This, if I am right, is absolute and positive proof, coming from a Qadiani Jamaat publication, that all the funds of the Sadr Anjuman Ahmadiyya remained with the Qadiani Jamaat after Maulana Muhammad Ali left Qadian, and he took nothing. Praise be to Allah, that He enabled us to find such clear proof!