New area: Miracles, Myths, Mistakes and Matters — See Title Page and List of Contents
— latest, 1st June 2016: A Brief Philosophy of Jihad in the Quran
Refuting the gross distortion and misrepresentation of the Quran, the Prophet Muhammad and Islam, made by the critics of Islam
At this link you can read the post I published in January 2015 (one year ago according to the Hijri calendar), in which I quoted a news item from the Ahmadiyya newspaper Badr, dated 30th April 1908 or 26th Rabi-ul-awwal 1326 A.H., reporting that Ahmadis in the city of Lahore held a 'Holy Prophet Muhammad' function, organised by Khwaja Kamal-ud-Din, on 12th Rabi-ul-awwal 1326 A.H.
I have an Urdu book entitled Islami Encyclopaedia, published in 1933, compiled by a very famous Muslim journalist, Maulvi Mehboob Alam, founder of the newspaper Paisa Akhbar, and regarded as a pioneer of Urdu newspaper publishing. It has an entry on "Bara Wafat" under which it is written that the campaign arose in the Middle East in 1327 A.H. to hold this festival under the name Eid-ul-Maulood An-Nabawi on a grand scale and as a result this was done in various cities in India in 1328 A.H.
This seems to show that in the Indian subcontinent this kind of function was held by Ahmadis in Lahore two years before other Muslims started holding similar functions about the Holy Prophet.
Interestingly, this entry goes on to say: "Followers of Mirza Ghulam Ahmad Qadiani, who claimed to be Promised Messiah, hold a special conference on this day." This is clear recognition that Ahmadis were pioneers in this field.
However, the reason given by the writer as to why Ahmadis hold this fucntion is not at all correct (he says that Ahmadis commemorate on this day that while the Prophet Muhammad died, prophethood itself did not die, and will continue, and Mirza sahib was a prophet). Perhaps he should have attended this or any later function held by Ahmadis (at least by Lahore Ahmadis), or read the report in Badr, and he might not have expressed this false impression.
I have put together the report from Badr and this encyclopaedia entry in one document, which is available at this link.
Some forty years ago the government of Pakistan declared that being an Ahmadi was incompatible with being a Muslim, and therefore by law it deprived Ahmadis of being Muslim citizens of the state. This fuelled discrimination against Ahmadis, their ostracism in all fields of life, and their social denigration and exclusion.
At that time, and since then, many Muslims in Pakistan urged Ahmadis to adopt a simple solution to their problems. It was that Ahmadis should renounce being Ahmadis and declare that they are Muslims, and moreover, to prove that this declaration is genuine, they should add that their forefathers had made a mistake in accepting Hazrat Mirza Ghulam Ahmad (and for further convincing perhaps utter some terms of abuse against their fathers and grandfathers).
I wonder what advice these people would offer to Muslims in Western countries if these countries were to make laws that being a Muslim is incompatible with being a citizen of that country, and Muslims were thus forced to choose between calling themselves Muslims and being (for example) US or French citizens.
Some of the people in Pakistan who gave Ahmadis this advice subsequently themselves migrated to Western countries, or their offspring did.
Would they, under the above circumstances, advise Muslims of Western countries, including their own relatives and in some cases including themselves, to declare that they are not Muslims and that their forefathers made a mistake in embracing Islam?
After all, I recall these people saying to Ahmadis: Why do you want to risk becoming a minority? Join the majority and you will be safe. They always said: It is important to be considered as Muslims under the law of Pakistan and for people to consider you as Muslims. I don't recall them ever saying: It is important to act on the teachings of Islam.
If these are their principles, that right and wrong are not any criteria, and what matters is seeking the approval of society and maintaining a status in it, then what can one expect from them when they are placed in a trying situation?
Submitted by Rashid Jahangiri.
Intro: In June 2012 annual conference of Imams of Organization of Imam Waris (Warith) Deen Muhammad was held in North Carolina, USA. Professor Hibbi Omar, Ph.D. (Grandson of Allama Noor ud Din) made presentation on ‘Preservation and Arrangement of the Holy Quran’. On request of one of the attendee Imam he repeated presentation in One Day Educational Conference in Brooklyn, NY in July 2012. A home video was recorded. Because of time constraint he was only able to prove from Holy Quran, its preservation and arrangement. He could not go over the part of presentation on historical evidence of preservation of Holy Quran. Hopefully, next time Professor Omar will control his frequent ‘epiphanies’ and ‘digressions’, and we get to listen his entire presentation. J
Recording is in three parts:
Preservation & Arrangement of the Holy Quran Part 1/3
Preservation & Arrangement of the Holy Quran Part 2/3
Preservation & Arrangement of the Holy Quran Part 3/3
In a recent comment I referred to a speech by Mirza Mahmud Ahmad in 1925. See: http://www.ahmadiyya.org/qadis/khil2.htm#sp1925. In it, he also stated:
“For the sake of the khilafat we had to make an unparalleled sacrifice. And that was that we sacrificed for its sake the old followers of the Promised Messiah, those who were called his friends, those who had a very close relationship with him. If this religious difference had not arisen between them and ourselves, they would be dearer to us than our own children because they included those who knew the Promised Messiah and those who were his companions.” (bolding is mine.)
In the book Seerat-ul-Mahdi, Mirza Bashir Ahmad (the younger brother) makes the following incidental observation about two Lahore Ahmadi leaders:
“I further add that among those people who stumbled at the second khilafat there were two who, in my opinion, loved the Promised Messiah very greatly during his life, and he too loved them. One was Mirza Yaqub Baig marhoom and the other was Shaikh Rahmatullah marhoom. Regrettably, they stumbled at the death of the first khalifa.” (Seerat-ul-Mahdi, v. 3, p. 112)
At least it is admitted here that during the life of the Promised Messiah the Lahore Ahmadi elders were his close, beloved followers. Yet the Qadiani Jama’at also alleges, elsewhere, that even during the life of the Promised Messiah these people were hypocrites and weak-hearted!
We suggest that it was their love for the Promised Messiah, which they displayed all through his life, which led to their so-called “stumbling” in 1914!
I was interested to read this column in the Dawn.
I quote from it:
“Though in private, Bhutto accused the Islamic parties of being ‘anti-socialist American stooges,’ in public he went along with some of his advisers’ counsel and declared the Ahmadiyya community non-Muslim, naively believing this concession would appease and contain his Islamist opponents. The truth is, the Islamists were only emboldened by this gesture.”
In December 1907 a lecture written by Hazrat Mirza sahib was presented at a conference organised by the Arya Samaj in Lahore. It is included in his book Chashma-i Ma`rifat, and was also translated into English and published in The Review of Religions at the time. I am providing here a link to a couple of pages from it in pdf format (best viewed at 100% size in Adobe Reader):
What is noteworthy is that Hazrat Mirza sahib invites Hindus to accept the Kalima of Islam and the Holy Prophet Muhammad. He says to them: As we are prepared to accept your prophets as true on the basis of the teaching of the Quran, in return you should accept our Prophet as true. But if his own claim is also that of being a prophet, why doesn’t he ask them to accept him?
After all, although it is the teaching of the Quran that prophets appeared in all nations and that Muslims must accept them, that teaching is being put forward by Hazrat Mirza sahib, and not by Muslims generally. It is Hazrat Mirza sahib who has especially applied this teaching to recognising the Hindu avatars and rishis as prophets. But he doesn’t say: My movement accepts your rishis as prophets, so you should accept our prophets, including me, in fact, especially me!
This clearly shows that his mission was not to invite people to accept him as prophet, but to invite them to accept the Holy Prophet Muhammad through the Kalima.
The English extract above ends with the words:
“Therefore all we desire of you is that you should believe in the truth of our scriptures and prophets in the same manner as we believe in the truth of your scriptures and prophets.”
And “our prophets” does not seem to include Mirza Ghulam Ahmad.
Our esteemed friend Rashid Jahangiri has submitted the following.
Closed door session of Pakistan National Assembly.
Many new generation of Mullah opponents of Hazrat Mirza Ghulam Ahmad sahib, Lahore Ahmadiyya Movement (LAM), and Qadianis, refuse to accept that 1974 National Assembly trial of LAM, that resulted in declaring LAM members as non-muslim and enacted 2nd constitutional amendment to 1973 Pakistan’s Constitution, was held in close doors and press/media were not allowed to report the proceedings.
Here is quote from Dawn newspaper:
“The first such secret joint sitting was convened in 1974 by then-prime minister Zulfikar Ali Bhutto to discuss the situation after anti-Qadiani riots, which led to a constitutional amendment that declared the Qadianis, or Ahmedis, outside the pale of Islam.”
Ref: ‘Military to share secrets with MPs’ The Dawn Internet edition, October 08, 2008.
What was national security issue that warranted ‘Secret joint setting’?
From now till the end of May, I will have very limited opportunity to operate this blog.
So for this period I have turned off the submission of comments by our esteemed contributors till 2nd June or so.
In place of the usual comment box, you will see a message saying: You must be logged in to post a comment. This means it can’t be done.
In another brief item in Badr of 7th November 1907, Hazrat Mirza sahib is reported as saying:
“Just as before Jesus, the prophet John the Baptist was martyred while preaching the oneness of God, similarly before me in this very land of Punjab Sayyid Ahmad was martyred while preaching the message of the oneness of God. This was another similarity, which God fulfilled.”
Hazrat Mirza sahib bore likeness to Jesus. That was the basis of his claim to be Promised Messiah. Here he states that Sayyid Ahmad Barelvi (d. 1831) in the same way bore likeness to John the Baptist, who is known in the Quran as the prophet Yahya. If Hazrat Mizra Ghulam Ahmad is the Messiah then Sayyid Ahmad Barelvi was his forerunner, his John the Baptist. This clearly shows that a religious leader among the Muslims can bear likeness to a prophet of the past without himself being a prophet, since no one considers Sayyid Ahmad Barelvi to be a prophet.