SHIA BELIEF ABOUT THE COMPANIONS OF RASOOLULLAH (ALEHISALAM)

SHIA BELIEF ABOUT THE COMPANIONS OF RASOOLULLAH (ALEHISALAM

SHIA BELIEFS (URDU

Shia dharam main lanant wa sab o shetam wa kofar par mabni aik so called Dua, In Shia religion this is supplication based on abuse and cursing of the Sahhaba, and many shia mulla’s has written huge books about its sharuhat (exegesis). See this sick belief and put a Laan’a upon them
یہ ناپاک دعاء

TAREEKH-I-ISLAM DURING TIME OF SHIEKH GHAUS AL AZAM (RD)

Short History of the time of Our Blessed Sheikh:

The 2nd Crusade:

Ammad ad Deen Zangi (rta) fought many wars with crusaders and make them praise his sword. In 1168 Hijr He kicked out crusaders from Halb City. and to this Mujahid whom Muslims were having great feelings and hope were assassinated by his own slave who was given money and wealth by Crusaders according to many reports and narrations.

After the death of this great Sultan, the hopes of Crusaders were more stronger than before and in 1147 hijri , 9 h/tnd troops flee from Europe under the flags of German monarch, and French Monarch Loui 7th towards Holy land i-e Jerusalem.

Crusaders fenced all ways of Damishq (damascus). On other hand the son of Ammad ad deen zangi (rip), Saif-ad-Deen Ghaazi and Nurudeen Mehmood came for the help of the people surrounded by brutal crusaders, and as they reached there, the crusaders left the fence and turns back.

Noorudeen declared “Jihad” against their tyranny and defeated them at many places. in one of the battles the satanic commander of crusader was caught i-e Josquiline”. When noorudeen mehmood reached Damishq while victoriously winning battles and grounds of Antakia and Asqalan, the damscus people accepted him as their leader.

2 years before the death of great Sheikh Syaduna abdul Qadir al Jilani (rd) in 1164 Noor ad deen mehmood fights with Crusaders a very tough battle and in that battle many of the leaders of Crusaders were been ended or prison.

During the time of Noor ad Deen, a Mujahid (fighter) “Sher koh” had made his name during battles with the crusaders and became very famous for his bravery, he was “KURD”.

after the death of Sheikh, ie- 3 years after the death, in 1169 hijri he entered into Fatimi’s Darul Khilafa (capital of fatimite khilafa) as a Winner which was that time Qahira (egypt). Cairo.

Fatimi khalifa aazid gave him ministry and make him incharge of his army. Unfortunately after 2 years of this, he died and on his post, his young nephew was appointed who is Famous no one else But SULTAN SALAHUDEEN AYUBI the Famous SALADIN. During his time Fatmi Khilafa was ended and Crusaders were kicked out from the holy land.

Who was Hassan bin Sabah?

During the time of our gracious master Sheikh abdul qadir al jilani (rd) there was one another person who get fame and that Satan was named “Hasan bin Sabah”. After the death of Malak Shah Saljuki, when Tarkan Khatoon, Birqiyariq and Tatsh was fighting among themselves, the advantage of this was taken by hassan bin sabah and he made his “Markaz” “Center of activities” in the far away province of Iran Mazandran’s hilly areas, the place there was called “Al-Maut”. He made “Fidayeens” (killing squads) which were willingly supporting his cause. He gave them “Hashish” and during intoxication he send them to his “Paradise” where “Hoors” entertain them

(Special Note: Do you remember those sick wahhabi women who willingly went to satisfy the ugly polytheist wahhabi jihadis last month? just compare this history, yes history always repeats itself)

Keeping that “Fidaa’ye” in their “Jannah” , they bring them back after few days, so he wishes to get back to that “paradise” of sabah, and when he wishes he was asked to do something for Sabah in return, he was send to kill someone in return for everlasting existence in that “Paradise” full of “Prostitutes”. And with such tactics Sabah killed many people by using those young people.

(Note: Consider taliban’s Jannah and compare it with this authentic history)

In those people whom killed by Sabah, was Nizam al Mulk Tusi , who was miniter for Saljuk dynasty for 30 years. This is that Nizam al Mulk who made the system of Madrassa’s in Bagdad , Neshapur, and Toos and first started the generation of Sunni al madhab Ulemas Scholars, Historians, Mathematicians etc, he also fought with “Motizala” deviants at that time and defeated them in arguments. Nizam al Mulk was the Mohsin of Ahlu Sunnah and such thing was looked very bad by Hassan bin Sabah

(Note: You are free to compare sabah’s ideology with today’s wahhabis)

Hassan bin Sabah was the founder of “Batini Sect” and that sect destroyed the image of Islam. (Just like today’s Wahhabism)

In Europe, the Hashishi (Assassins) were subjected as phrase of (Killers), in english language the word “Assassination” is derived from Assassins (Hash-i-she). There is also one narration that some people says that during the Crusades the european kings and monarchs and leaders always send money and other comforts to Assassins to save themselves from their hands, because they were mature enough to understand that “Hashisheens” can came in any disguise and kill anyone whenever wherever they wish to.

This will continue ……

INTRODUCTION TO HIJAZ (NOW) KSA
The twelfth century of the Muslim calendar was a time of great uncertainty for believers, and they suffered numerous setbacks with the growing prominence of colonialism in the heartlands of Islam. The Muslim ruler of the time, Salim III, watched these calamities with dismay, each washing over those under his authority like waves in the ocean. The French had torn Egypt away from its fellow believers from 1113-1116 AH, which disrupted shipments to and from the country and also instigated the beginning of the secularisation of the country. Rather than deal with these external forces, his attention was made to focus on the internal destruction being wrought by a tiny band of violent men, intent on having Muslims believe as they did, or destroy them in the process. Perhaps most disturbing of all was that they claimed to be Muslims, in fact the only true Muslims.

This awful calamity had been sleeping cancer; which in its current manifestation was no less lethal. Muslims had suffered under many cults, always proving victorious when they were patient and steadfast, but Salim III was confronted by the Khawarij, the first and most violent cult that had sprung up during his reign. This group was known of by the Prophet Mohammad, peace and blessings be upon him, some 1,200 years previously when it was led by a man by the name of Dhul Khuwaisirah, who was described by the companions as having,’a shaved head, a thick unkempt beard and his clothes tucked above his ankles’. Dhul Khuwaisirah had been unhappy with the charity he had received and told the Prophet, peace and blessings be upon him, “Muhammad! Fear Allah and be just!”.

here is full hadith with arabic and urdu english translation: (Ref; at the end)

Arabic Hadith:

حدثنا أبو اليمان أخبرنا شعيب عن الزهري قال أخبرني أبو سلمة بن عبد الرحمن أن أبا سعيد الخدري رضي الله عنه قال بينما نحن عند رسول الله صلی الله عليه وسلم وهو يقسم قسما أتاه ذو الخويصرة وهو رجل من بني تميم فقال يا رسول الله اعدل فقال ويلک ومن يعدل إذا لم أعدل قد خبت وخسرت إن لم أکن أعدل فقال عمر يا رسول الله ائذن لي فيه فأضرب عنقه فقال دعه فإن له أصحابا يحقر أحدکم صلاته مع صلاتهم وصيامه مع صيامهم يقرئون القرآن لا يجاوز تراقيهم يمرقون من الدين کما يمرق السهم من الرمية ينظر إلی نصله فلا يوجد فيه شيئ ثم ينظر إلی رصافه فما يوجد فيه شيئ ثم ينظر إلی نضيه وهو قدحه فلا يوجد فيه شيئ ثم ينظر إلی قذذه فلا يوجد فيه شيئ قد سبق الفرث والدم آيتهم رجل أسود إحدی عضديه مثل ثدي المرأة أو مثل البضعة تدردر ويخرجون علی حين فرقة من الناس قال أبو سعيد فأشهد أني سمعت هذا الحديث من رسول الله صلی الله عليه وسلم وأشهد أن علي بن أبي طالب قاتلهم وأنا معه فأمر بذلک الرجل فالتمس فأتي به حتی نظرت إليه علی نعت النبي صلی الله عليه وسلم الذي نعته

Urdu Hadith:

ابوالیمان شعیب زہری ابوسلمہ حضرت ابوسعید خدری رضی اللہ تعالیٰ عنہ سے روایت کرتے ہیں انہوں نے کہا کہ ہم رسول اللہ صلی اللہ علیہ وسلم کی خدمت میں حاضر تھے۔ آپ صلی اللہ علیہ وآلہ وسلم کچھ مال تقسیم کر رہے تھے کہ آپ صلی اللہ علیہ وسلم کے پاس ذوالخویصرہ جو قبیلہ بنی تمیم کا ایک شخص تھا حاضر ہوا۔ اس نے کہا یا رسول اللہ! انصاف کیجئے! آپ صلی اللہ علیہ وآلہ وسلم نے فرمایا تیری خرابی ہو اگر میں انصاف نہ کروں گا تو کون ہے جو انصاف کرے گا؟ اگر میں انصاف نہ کروں تو بہت ناکام و نامراد ہوں گا حضرت عمر رضی اللہ تعالیٰ عنہ نے عرض کیا کہ یا رسول اللہ! مجھ کو اجازت دیجئے کہ میں اس کی گردن اڑا دوں فرمایا اس کو رہنے دو اس کے چند ساتھی ایسے ہیں جن کی نمازوں کو دیکھ کر تم اپنی نمازوں کو حقیر سمجھو گے۔ اور ان کے روزوں کے سامنے اپنے روزہ کو کمتر وہ قرآن کی تلاوت کریں گے مگر وہ ان کے حلق سے نیچے نہیں اترے گا یہ دین سے اس طرح نکل جائیں گے جس طرح کمان سے تیر نکل جاتا ہے اس کے پکڑنے کی جگہ دیکھی جائے تو اس میں کوئی چیز معلوم نہ ہو گی۔ اس کے پر دیکھے جائیں تو ان میں کوئی چیز معلوم نہ ہو گی۔ اس کے پر اور پکڑنے کی جگہ کے درمیانی مقام کو دیکھا جائے تو اس میں کوئی چیز دکھائی نہ دے گی حالانکہ وہ گندگی اور خون سے ہو کر گزرا ہے ان کی نشانی یہ ہے کہ ان میں ایک سیاہ آدمی ہوگا اس کا ایک مونڈھا عورت کے پستان یا پھڑکتے ہوئے گوشت کے لوتھڑے کی طرح ہوگا جب لوگوں میں اختلاف پیدا ہوگا تو یہ ظاہر ہوں گے۔ حضرت ابوسعید رضی اللہ تعالیٰ عنہ کہتے ہیں کہ میں اس امر کی شہادت دیتا ہوں کہ میں نے یہ حدیث نبی صلی اللہ علیہ وسلم سے سنی ہے اور یہ کہ حضرت علی رضی اللہ تعالیٰ عنہ بن ابی طالب نے ان لوگوں سے جنگ کی ہے۔ میں ان کے ساتھ تھا انہوں نے حکم دیا وہ شخص تلاش کر کے لایا گیا میں نے اس میں وہی خصوصیات پائیں جن کو نبی صلی اللہ علیہ وسلم نے اس کے بارے میں بیان فرمایا تھا۔

صحیح بخاری:جلد دوم:حدیث نمبر 861 حدیث متواتر حدیث مرفوع متفق علیہ 4

English Translation:

Narrated Abu Said Al-Khudri:

While we were with Allah’s Apostle who was distributing (i.e. some property), there came Dhu-l-Khuwaisira, a man from the tribe of Bani Tamim and said, “O Allah’s Apostle! Do Justice.” The Prophet said, “Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice.” ‘Umar said, “O Allah’s Apostle! Allow me to chop his head off.” The Prophet said, “Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur’an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim’s body, so that the hunter, on looking at the arrow’s blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh ( 1 ) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman’s breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people.” I testify that I heard this narration from Allah’s Apostle and I testify that ‘Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man (described by the Prophet ) should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet had described him.

(This hadith is most authentic and quoted in several books like Sahih Bukhari, Muslim, Sunan Nasai,ibne Maja, Maw’ta Imam Maalik and also Masnad Ahmed)

This flagrant disrespect and revolt against a Prophet and the leadership of Orthodox Islam was met with stern rebuke and anger by the companions. Some asked for permission to execute the man, but were told by the Prophet, peace and blessings be upon him, not to do so. An ominous prophecy was then unveiled, in which he said:

“Leave them, fr they have their people. If you were to compare your prayer and fasting to theirs, you would look down upon your own. Yet they will go out of the religion as a hunter’s arrow goes out of the prey he is hunting. If the hunter should check one part of the arrow, nothing is found. The same is the case with the other part and the other side of it”.

Hadith in Arabic:

حدثنا الحسن بن علي حدثنا عبد الرزاق عن عبد الملک بن أبي سليمان عن سلمة بن کهيل قال أخبرني زيد بن وهب الجهني أنه کان في الجيش الذين کانوا مع علي عليه السلام الذين ساروا إلی الخوارج فقال علي عليه السلام أيها الناس إني سمعت رسول الله صلی الله عليه وسلم يقول يخرج قوم من أمتي يقرون القرآن ليست قراتکم إلی قراتهم شيا ولا صلاتکم إلی صلاتهم شيا ولا صيامکم إلی صيامهم شيا يقرون القرآن يحسبون أنه لهم وهو عليهم لا تجاوز صلاتهم تراقيهم يمرقون من الإسلام کما يمرق السهم من الرمية لو يعلم الجيش الذين يصيبونهم ما قضي لهم علی لسان نبيهم صلی الله عليه وسلم لنکلوا عن العمل وآية ذلک أن فيهم رجلا له عضد وليست له ذراع علی عضده مثل حلمة الثدي عليه شعرات بيض أفتذهبون إلی معاوية وأهل الشام وتترکون هؤلا يخلفونکم في ذراريکم وأموالکم والله إني لأرجو أن يکونوا هؤلا القوم فإنهم قد سفکوا الدم الحرام وأغاروا في سرح الناس فسيروا علی اسم الله قال سلمة بن کهيل فنزلني زيد بن وهب منزلا منزلا حتی مر بنا علی قنطرة قال فلما التقينا وعلی الخوارج عبد الله بن وهب الراسبي فقال لهم ألقوا الرماح وسلوا السيوف من جفونها فإني أخاف أن يناشدوکم کما ناشدوکم يوم حرورا قال فوحشوا برماحهم واستلوا السيوف وشجرهم الناس برماحهم قال وقتلوا بعضهم علی بعضهم قال وما أصيب من الناس يومذ إلا رجلان فقال علي رضي الله عنه التمسوا فيهم المخدج فلم يجدوا قال فقام علي رضي الله عنه بنفسه حتی أتی ناسا قد قتل بعضهم علی بعض فقال أخرجوهم فوجدوه مما يلي الأرض فکبر وقال صدق الله وبلغ رسوله فقام إليه عبيدة السلماني فقال يا أمير المؤمنين والله الذي لا إله إلا هو لقد سمعت هذا من رسول الله صلی الله عليه وسلم فقال إي والله الذي لا إله إلا هو حتی استحلفه ثلاثا وهو يحلف

Urdu Translation:

حسن بن علی، عبدالرزاق، عبدالملک بن ابوسلیمان، حضرت سلمہ رضی اللہ تعالیٰ عنہا بن کہیل فرماتے ہیں کہ مجھے زید بن وہب الجہنی نے بتلایا کہ وہ ایک لشکر میں تھے جو حضرت علی رضی اللہ تعالیٰ عنہ کے ساتھ تھا اور جو خوارج کی سرکوبی کے لئے نکلا تھا۔ پس حضرت علی رضی اللہ تعالیٰ عنہ نے فرمایا کہ اے لوگو بیشک میں نے رسول اللہ صلی اللہ علیہ وآلہ وسلم سے کو یہ فرماتے ہوئے سنا کہ میری امت میں کچھ لوگ ایسے نکلیں گے کہ وہ ایسا قرآن کریم پڑھیں گے کہ تمہاری تلاوت ان کی تلاوت کے سامنے کچھ نہ ہوگی اور نہ تمہاری نمازیں ان کی نمازوں کے سامنے کچھ ہوں گی نہ تمہارے روزے ان کے روزوں کے سامنے کچھ ہوں گے وہ قرآن پڑھیں گے اور خیال کریں گے کہ یہ قرآن ان کے لئے حجت بنے گا لیکن (حال یہ ہوگا کہ) وہ ان کے اوپر وبال اور حجت بن جائے گا ان کی نمازیں ان کے حلق سے نیچے نہیں اتریں گی اسلام سے اس طرح خارج ہو جائیں گے جیسے تیر کمان سے نکل جاتا ہے اگر ان سے لڑنے والا لشکر ان فضائل کو جانتا جو ان کے لئے ان کے نبی صلی اللہ علیہ وآلہ وسلم کی زبان سے بیان ہوئے تو وہ اسی عمل پر بھروسہ کرلیتے۔ ان کی علامت یہ ہے کہ ان میں ایک بازو والا شخص ہوگا اس کے بازو پر ہاتھ کہنی تک نہیں ہوگا۔ ایک گھنڈی ہوگی پستان کی گھنڈی کی طرح اس پر سفید بال ہوں گے اور کیا تم معاویہ رضی اللہ تعالیٰ عنہ اور اہل شام سے لڑائی کے لئے تو جاتے ہو اور انہیں اپنے پیچھے اپنی اولاد اور اموال پر چھوڑ جاتے ہو (کہ یہ تمہاری غیر موجودگی میں تمہارے اموال کو لوٹیں اور اولاد کو قتل کریں) اللہ کی قسم مجھے یہ امید ہے کہ یہی وہ لوگ ہیں (جن کے بارے میں نبی صلی اللہ علیہ وآلہ وسلم نے مذکورہ بالا حدیث میں بتلایا) کیونکہ انہوں نے ناحق خون بہایا وہ خون جو ان کے لئے حرام تھا اور لوگوں کی چراگاہوں میں غارت گری کی پس چلو ان پر حملہ کرنے کے لئے اللہ کے نام کے ساتھ۔ سلمہ بن کہیل کہتے ہیں کہ زید بن وہب نے مجھے ایک ایک منزل میں اتارا یہاں تک کہ ہم ایک پل پر سے گذرے پس جب وہ دونوں لشکر ملے اور لشکر خوارج کے سالار عبداللہ بن وہب الراسبی تھا اس نے اپنے لشکریوں سے کہا کہ نیزے پھینک دو اور تلواریں نیاموں سے کھینچ لو کیونکہ مجھ ڈر ہے کہ وہ تمہیں (مقابلہ کرنے کی) اس طرح قسم دیں گے جیسے حروراء کے روز قسم دی تھی۔ راوی کہتے ہیں کہ پھر ان لوگوں نے اپنے نیزوں کو پھینک دیا اور تلواریں کھینچ ڈالیں اور لوگوں (مسلمانوں) نے انہیں اپنے نیزوں سے روکا اور وہ قتل کر دئیے گئے ایک دوسرے پر اور حضرت علی کی طرف سے اس روز کسی کو کوئی گزند نہیں پہنچی سوائے دو آدمیوں کے پھر حضرت علی رضی اللہ تعالیٰ عنہ نے لوگوں سے کہا کہ ان مرنے والوں میں ایک گنجے شخص کو تلاش کرو۔ وہ (تلاش کرنے پر) نہیں ملا تو حضرت علی رضی اللہ تعالیٰ عنہ بذات خود کھڑے ہوئے پھر کچھ ایسے مقتولین کے پاس آئے کہ ان کی لاشیں ایک کے اوپر ایک پڑی تھیں حضرت علی نے فرمایا کہ انہیں نکالو چنانچہ وہ گنجا شخص مل گیا زمین سے چمٹا سب سے نیچے پڑا تھا تو حضرت علی رضی اللہ تعالیٰ عنہ نے تکبیر کہی اور کہا کہ اللہ نے سچ فرمایا اور اس کے رسول صلی اللہ علیہ وسلم نے پہنچا دیا۔ حضرت عبیدہ السلمانی کھڑے ہوئے اور کہا کہ اے امیر المومنین اس ذات باری تعالیٰ کی قسم جس کے علاوہ کوئی معبود نہیں آپ نے خود رسول اللہ صلی اللہ علیہ وآلہ وسلم سے یہ سنا ہے؟ حضرت علی رضی اللہ تعالیٰ عنہ نے فرمایا کہ ہاں اللہ کی قسم جس کے علاوہ کوئی عبادت کے لائق نہیں حتی کہ تین مرتبہ اس نے حضرت علی رضی اللہ تعالیٰ عنہ کو قسم دی اور آپ رضی اللہ تعالیٰ عنہ نے قسم کھائی۔

English Translation:

Zaid b. Wahb Jahani reported and he was among the squadron which was under the command of Ali (Allah be pleased with him) and which set out (to curb the activities) of the Khawarij. ‘Ali (Allah be pleased with him) said: 0 people, I heard the Messenger of Allah (may peace be upon him) say: There would arise from my Ummah a people who would recite the Qur’an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur’an thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Apostle (may peace be upon him) they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khawarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the nipple of the breast on which there would be white hair. You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. ‘Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when we encountered them. He (‘Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by Hadrat ‘Ali) on that day. ‘Ali (Allah be pleased with him) said: Find out from among them (the dead bodies of the Khawarij) (the maimed). They searched but did not find him. ‘Ali (Allah be pleased with him) then himself stood up and (walked) till he came to the people who had been killed one after another. He (‘Ali) said: Search them to the last, and then (‘Ali’s companions) found him (the dead body of the maimed) near the earth. He (Hadrat ‘Ali) then pronounced Allah-O-Akbar (Allah is the Greatest) and then said, Allah told the Truth and His Messenger (may peace be upon him) conveyed it. Then there stood before him ‘Abida Salmani who said: Commander of the Believers, by Allah, besides Whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of Allah (may peace be upon him). He said: Yes, by Allah, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath.

(Ref: Sunan Abu Dawuod Vol 3 : Hadith 1365 Hadith Mutawatir, Mutafiq aleh Authentic)

When speaking of them, the Prophet, peace and blessings be upon him, stated:

“(as you read in above given hadith…) Out of this man’s offspring will be a people who will recite……till they will kill Muslims and leave the idol worshippers.”

The stage was set, so that even after the death of the Prophet Muhammad, peace and blessings be upon him, this movement began to grow in strength punish its enemies and, when necessary, interrogate those who were suspect in their eyes. They appeared concurrently and continuously ever 100 years there after, leaving havoc and chaos in their wake. One such appearance came in the year 1111 AH,”with a young man born in Arabia in the city of al-’Uyainah in Najd province. His name was Muhammad ibn ‘Abdul Wahhab.

As a youth, he studied from his father, Imam ‘Abdul Wahhab” and alongside his older brother, Sulaiman, but on detour to Iraq on the way to Sham, underwent a change. He had happened across the books of Muhammad al-Amir as-San’ani as well as isolated quotes from Ibn Taymiyyah’s Collected Digest of Legal Rulings, which he read with great relish. Although untrained and unqualified as a scholar, he began to write books and make rulings not long after his return in the year 1150 AH. Many of these were not publicaly revealed or taught openly, as the time was not yet deemed suitable, but with the death of his father in Hurailama and his own emigration to al- ‘Uyainah and then ad- Dar’iyyah, he came under the patronage of a local governor named Muhammad ibn Sa’ud. It was agreed by Ibn Sa’ud that the would be the temporal leader while Muhammad ibn ‘Abdul Wahhab was the spiritual head, and together they would purify Arabia of all that they saw as idolatrous. The pact was sealed by Ibn Sa’ud’s clan intermarrying with the religious zealot.

Under the supervision and support of the new emperor of the movement, M – Ibn Wahab penned some 22 pamphlets and booklets; all demanding obedience from layman and scholar alike. Some of the major doctrinal positions propunded at variance with Muslim Orthodoxy were as follows.

1) One may know the meaning of all ALLAH’S names and attributes in this life, even if they have not seen Him. The names and attributes of Allah have earthly meanings that we understand.

2) Salvation by faith and deeds being the reason for entrance into the Paradise.

3) The state of the dead is close to that of annihilation, so they cannot hear those who come to visit them at their graves. This further includes the point that their wonders and life also cease at death, so to ask them to pray for one would be idolatry.

4) Visiting those at the graveyard or sending blessings upon them at the graveside is idolatry. The same holds true for speaking of the unseen or absent; for example, the angels.

5) The vast majority of Muslims down through the ages, since the first three generations, have slipped into idolatry. As this happened, Muslims were obliged to draw new conclusions from the texts and apply them in ways they saw fit. This, of course, would need to be checked by people of authority in the movement. In addition to this, the Muslims have come to be like the idol worshippers, who believed that Allah was the Creator, but just did not worship Him.

These were not all the beliefs of the organisation, which was called al-Muwahhidun or ‘The Brotherhood, but were beliefs that caused major theological rifts between them and the Muslim community. The message of The Brotherhood was simple, stark and unmistakable. They neither claimed to belong to any of the legal schools, nor did they claim ancestry to the theologians of the past such as Imams Ahmad ibn Hanbal, Abu mansur al-Maturidi and Abul Hasan al-Ash’ari, may Allah pleased with them, in any sense. The Brotherhood did not claim to be any of these things, but rather the re-establishment of pure and pristine Islam that had been lost so long ago. Islam had to be preached anew.

They soon came into conflict with the scholars, who began writing teaching and preaching against the new movement. There were imminent shaikhs, such as Sulaiman ibn ‘Abdul Wahhab, ‘Alawi al-Haddad, ‘Abdullah ibn Dawud al-Basri and others, who literally risked their lives to tell the truth. Some felt the sword of the assassin and fell as martyrs, while others were captured and tortured. Still others were free, and continued preaching regardless, sometimes taking up arms against a theological system seeking to overthrow Muslim governance. Ghalib ibn Masa’id, Governer of Makkah in the Ottoman era under Salim III, fought them with all the arms available. The year 1206 AH witnessed some of the worst fighting imaginable and was also the year the Muwahhidun’s founder, M- ibn Abdul Wahab, was buried and prayed upon by his group, and left in an unmarked grave. The Brotherhood group, in 51 years, had depopulated several towns and cities, forcibly converted Bedouin tribes and also shelled Makkah and Madinah, stopping the annual pilgrimage for two years.

In the year 1217 AH, they gained entry to the city of Ta’if with an army of thousands of Brotherhood members, and decimated the populace. The people in Makkah had heard about this and were terrified the same fate might await them. When the armies of the new cult came to the gates of Makkah, they found that the annual pilgrimage was taking and that thousands were present. They decided to wait until the hajj was over and then take over when the armies and most of the able-bodied men had left.

They returned in the year 1218 AH, in the first month of the year, and found the doors locked. The Brotherhood threatened to murder all inside unless given entry, at which time they promised amnesty to all. When the gates were opened, darkness swept the land. For 14 days they destroyed buildings, slaughtered school teachers and scholars of all sorts, and forced people to renounce Orthodox Islam and come to the masjid to hear the new teachings. People sought to avoid it, but were viciously beaten. Records of the congregations were kept.

Today’s Khawarij i-e Taliban Salafi Wahabi Deobandis doing Same thing under different names
Muslim armies came from the south and west to liberate the city, and heavy fighting ensued. They city passed from the hands of Muslim Orthodoxy to the Muwahhidun organisation, then back gain, each time The Brotherhood killing more people. At one point, The Brotherhood stopped food reaching the people of Makkah and Madinah, and forced them to eat the dogs of the city. The place where Prophet, peace and blessings be upon him, was laid to rest was stripped, and any jewels and the like inside were looted. The city fell into the cult’s hands again and remained so until the year 1220 AH, when Muhammad ‘Ali Basha, the Governer of Egypt, agreed with the Muslim Government to lay waste this system and its leaders.

After much sabre rattling from the Muwahhidun, the battle began and was swift. The movement began to be uprooted wherever it had placed its roots. Like unruly and stubborn weeds, they were pulled out by the roots and destroyed. The sons, grandsons and missionaries of Ibn ‘Abdul wahab’s movement fled like hyenas from the Muslim army and hid away, blending in with the population and destroying buildings as they receded into their homeland. The ultimate end came for them when the army reached ad-Dar’iyyah, the new Paradise the Brotherhood had built, and destroyed it, burning it to the ground and carrying its theologians and warriors to Egypt and Istanbul to stand trial for murder, looting, rape and numerous other charges. Many of them were beheaded and buried without funeral in unmarked graves while others claimed to have repented, some of them being genuine. The movement was checked for the time, but after the Ottomans were destroyed in 1338 AH, the movement again found its courage. This time, convicts in prison, who had been taken from Arabia, began recruiting cellmates who were guilty of felonies such as murder, grand larceny and extortion, and who upon release, would serve Ibn ‘Abdul Wahhab’s cause. The Brotherhood was given a facelift and a new name in the years 1308- 1323 AH. The Salafi Call was born. The name stuck and the number of the adherents grew again.

They soon found support, and with the help of many forces (British etc) gained control of Arabia and renamed the country after their leader in 1350 AH, transforming it into Saudi Arabia. The name was after their hero, Muhammad ibn Sa’ud and his family. They still control the government to this day and it is from there that they have been sending their booklets, tapes, lectures, missionaries and all materials to the rest of the Muslim world in a bid to convert them. Many places of worship in the United States, Canada, the United Kingdom and numerous other locations have Salafi callers, inheritors of M- Ibn Abdul Wahhab’s legacy.

(Introduction translated from The Divine Texts by Imam Mustafa ibn Ahmad ash-Shatti 1273-1348 AH a famous Hanbali Scholar of that time)

Let us see what is this cult doing now, as you read they were looting, killing innocent Muslims by the name of Religion, although their appearance in Islam signifies just like the appearance of an occult in monotheist religions. These beheadings of the innocent people are still going on see these snaps

The reason that they hide themselves is nothing else but they are non-muslims and mostly they are recruited by Zionists and Elites to demolish Muslim Societies from internal bleeding like this

Destroying Islamic heritage and Shrines from 1400 years by declaring everything polytheism, while Rasool ALlah alehisalam even not ordered to destroyed any non-muslim temple or religious place and no body did that before wahabies
As you can see that these people are still using all those tactics in Muslim society and then they pretend themselves to be the only right people among Muslims. They use Shahada for their own beliefs. This genocide which is began with Wahhabi movement is still going on, first when by the help of British they sold out Palestine to Zionist masters and then they established by selling the Holy Land to the Satanic State of Israel and a Monarchy over Hijaz al-Muqaddas i-e Now a days Saudi Arab. At that time they were killing Muslims and helping the enemies of Islam. Today they are also doing this under different names in different places. e.g

Pakistan = by the name of Talibans, Ahlu Hadees, Salafi Movement, Deobandi Movement, Jamat e islami, Jamat al Dawa. Tableeghi Jamat.

India = Salafi , Ahlu Hadith, Deoband, Quranian

Arabs: e.g Al Nasra (who are involved in crimes against Shias just to apply divide and rule policy and to create sectarian clashes among Arab Sunnis and Shias and then promoting Zionist Salafi Ideology.

In last we are giving the picture which is the snap of Taliban commander who attempt an assault and attack on Pakistani Airport in the Province of Khyber Pakhtunkhwa and when he was shot by law forces that is what they found. This picture will give you clear view that who is behind these Talibans, these so called jihadis and these occult type of cult created by Zionists. The second pictures is to aware the Ummah from those infidels depicting who are Khawarij i-e Wahhabis in Arab and Non Arab along with their recent names.

Freemasonic Symbols on the back of Taliban Commander – This is real face of TTP

SAIF-E-CHISHTIYAI FOR QADIANIS FROM THE HISTORY

Hazrat Pir Meher Ali Shah’s fight against Qadianism

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

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

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

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

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

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

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

Mirza’s challenge to the Mashaikh (spiritual leaders)

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

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

Hazrat’s book “Shams-ul-Hidayah”

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

Commotion in Qadian

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

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

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

Mirza’s challenge to Hazrat for a written debating contest

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

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

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

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

Hazrat’s reply accepting the challenge

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

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

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

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

Qadiani’s objection to Hazrat’s proposal

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

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

Huge Muslim assemblage at Lahore, venue of the contest

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

Nomination of Hazrat as leader of Ulama

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

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

Hazrat’s arrival in Lahore

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

Mirza’s failure to reach Lahore

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

Reaction among Mirza’s followers

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

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

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

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

Mirza’s new proposal

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

Hazrat’s reaction to this proposal

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

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

Hazrat’s book “Saif-e-Chishtiyai”

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

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

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

Mirza passes way

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

A summing up

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

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

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

Original Book : Saif-e-Chishtiyai (Sword of the Chishties (Chishti Sufi Order)) Can be Read and Download in Our Library Section

skydrive.live.com/?cid=9b148a19661e3e36&id=9B148A19661E3E36%21250
QADIANI ISRAELIAN CONNECTIONS
QADIAN AND ISREAL CONNECTIONS A HISTORY REVEALED PART 3

Pakistan became the member of the UN about one month before the question of Palestine came before the UN General Assembly. Zafarullah led the Pakistan delegation to the UN. We discuss here the role of Qadian and Sir Zafarullah in the last phase of “Jewish National Struggle.” It was during the Second World War that Zafarullah had actively taken interest in Zionist movement. He visited Palestine, met Dr. Cohen, the head of Jewish Agency and afterwards declared that Arabs had to retreat under the impact of Jewish immigration.1

Anglo-American Committee

The Palestine issue took a sharp turn in favour of Jews when the new Imperialist power, the United States, provided it massive support at international level. President Roosevelt of America was not only sympathetic to Zionist ‘aspiration’ but also took special interest in the affairs of the Middle East during the Second World War and was aware of the importance of America’s growing oil interests in the area. In London, the Zionist leaders urged the cancellation of the British White Paper on Palestine of 1939 and immediate admission of 100,000 Jews to Palestine. Their hopes were raised when the Labour Government took office. Earnest Bevin, who as Foreign Secretary was responsible for Britain’s Palestine policy, was not in Favour of immediate declaration of Palestine as Jewish State.

It was at this point in August 1945 that the US President Truman endorsed the Zionist demand that hundred thousand Jews should be allowed immediately into Palestine. At the same time the US Congress called for unrestricted Jewish immigration to the limit of the country’s absorptive capacity. An Anglo-American Committee was set up in Nov. 1945 to examine the issue of Jewish immigration. It comprised of six American and six British members. Before the Committee started its work in Palestine, Mirza Mahmud sent Sheikh Noor Ahmad Munir to Palestine in October 1945 to assist in the work 2 of Ch. Sharif, who was a henchman of British High Commissioner, Harold MacMichael.

Ahmadis were no party to the dispute but Qadiani Missionary Ch.Sharif submitted a memorandum to the Anglo-American Committee perhaps to explain Ahmadiyya point of view on the Palestine problem. Two members of the Committee viz. Richard Crossman, Labour MP and William Philip, a former US Ambassador in Italy, were familiar with the Ahmadis and had sympathies for them. Ch.Sharif, in his report to Qadian, states that he met the Presidents of Committee and gave them a copy of Mirza Mahmud’s address, which he delivered on 12 January 1945. It stressed the need for conciliation between Britain and India. 3 To further explain the Qadiani point of view, a pamphlet containing the dreams of Mirza Mahmud concerning the victory of the Allies and defeat of Axis powers in the World War was hander over to the members. In order to give the history and pro-British stance of Ahmadiyya Community to the visiting delegation, the Qadiani missionary provided them copies of Mirza Mahmud’s well-known book, A Present to Prince of Wales (1921). It was also distributed freely in Arab countries. It carried Ahmadiyya political beliefs and their policy of unflinching loyalty to the British Raj, whether it existed in India or in Palestine.

In April 1946, the Anglo-American Committee gave its report. It recommended the continuation of the mandate and the immediate admission of one lac Jews to Palestine. The Zionist terrorist organization had already intensified their activities and had virtually taken over administration of Palestine. In July 1946, they blew up the King David Hotel in Jerusalem and the British Government and Military offices, which it housed.

AlFazl, in its leader, gave an ‘honest’ advice to Britain stating that the admission of Jews in Palestine by force would prove to be a spark. Some people would come up to turn it into flames and these flames would engulf the world. If America had no regard for the susceptibilities of Muslims, Britain must take care of them because most of its interests were linked with them.4

Subversion

Qadianis continued their proselytizing activities in those critical days. They traveled over all parts of Palestine in the name of observing the ‘Tabligh Days.’ In a report to Qadian, Ch.Sharif writes:

“Owing to hartal (Strike) Tabligh Day was observed on 27 April our Ahmadi brethren formed small groups and went to the cities of Haifa, Nasara, Acca, Tabria, Baisan, Shafa Omer, Sadaf, Jafa, Bait-ul-Laham, Bait-ul-Maqdas, Tel Aviv and Tarsha to give the message of Ahmadiyyat. They distributed about five thousand pamphlets, handbills and booklets among the people. This time, by the grace of God, no untoward incident took place.. In the end of December, I (Ch.Sharif) and Sh. Noor Ahmad went to Jerusalem. I stayed there for 4 to 5 days and got Sheikh Sahib introduced with certain friends. I came back to perform certain important works. Sheikh Noor Ahmad stayed there for a week and introduced the important persons of Jerusalem and Khalil with Ahmadiyya message. That included Mohammad Ali Alajri, President Khalil Municipality, Sheikh Abdullah Tahoob, Mufti of Khalil and all the religious scholars of Masjid-I-Aqsa and Jerusalem. Mr. C.N.Sainek, a Professor of Jewish University, who claimed to have discovered an inscription regarding crucifixion of Jesus, was given Ahmadiyya message. Syed Abdul Razaq accepted Ahmadiyyat at the hands of Sheikh Noor Ahmad.

I directed Noor Ahmad to go Acca(Acre) on a very important mission (Italics added). He was surrounded by some goondas (Qadiani call Palestine freedom fighters by this name-compiler). He, however, reached Haifa safely and God saved him from mischief-mongers of Acca.”5

Zafarullah-Shams Missions

The Zionist movement entered into a crucial phase in the year 1946. The Jewish terrorist organizations specially Hagana and Sterrn acquired arms and brutally attacked Palestinian freedom fighters. Most of their lands were grabbed and they were forced to flee to neighbouring areas. Jews had in fact taken control of the Palestine administration and had paralysed the British mandatory system.

In those days we find Qadianis very actively working for the Zionist cause. Jalal-ud-Din Shams, Qadiani missionary London, one time a notorious spy planted in the Middle East, was replaced by Mushtaq Ahmad Bajwa on 15 July 1946. Shams was asked to take up his Middle East Mission. The London Mission arranged a farewell party for Shams on 20 July. Sir Zafarullah was in London at that time. He was going to Canada to attend the Pacific Relations Conference as an Indian delegate. He chaired the meeting. A large number of former British civil servants of India and protagonists of Zionism attended it. Prominent among them were Sir Edward MacLagan (former Governor of the Punjab), Sir Frank Bevin, Hon. Hough MP, Lord Zetland (former Secretary of State for India), Lady Watson, Mr. John Philby and four member of the Rotary Club. 6

After about 3-week stay in Britain, Zafarullah left for America on 7 August 1946. In America, important Qadiani missions existed in Washington, Philadelphia, Indianapolis and some other cities of North. There were three Qadiani missionaries viz. Ch. Khalil Nasir, Sufi M.R.Bengali and Mirza Munawar Ahmad, engaged in propagation of Ahmadiyya beliefs and had close links with American Zionist organizations. During his stay in America, Sir Zafarullah discussed Palestine question with some Zionist and Arabs and got their viewpoint.

A report of Ch. Khalil Nasir states:

‘The arrival of Ch. Sir Zafarullah Khan in America was a happy news for Ahmadiyya community in America…He reached Chicago on 14 August… In the same evening he wass given a reception by the Ahmadiyya Mission in Syrian Mecca Restaurant. Two advocates, a professor and some journalists were invited. A large number of Arabs residing in Chicago were also present at the function.’7

On 17 August, meeting was arranged in Chicago City. Many Ahmadis participated in it. In this 4-day stay in America, he held numerous meetings with the Arabs and Zionist leaders. He left for Canada on 19 August. After attending the Conference, he met American President Roosevelt. Before his return to India he stayed in London for sometime.

In those crucial days when the Jews made every effort to establish a state in Palestine, J.D.Shams’ mission to Middle East had a great significance in many respects. He toured the areas where Arabs were being constantly terrorized and attacked by the Zionist paramilitary organizations. He held discussions with Arab leaders over the Palestine issue in Jerusalem. Sheikh Noor Ahmad, in one of his reports from Palestine to Qadian says:

‘Shams arrived in Haifa from Cairo on 31 August. He was welcomed by the Haifa and Kababir Jama’ats. On 3rd September I (Sheikh Noor Ahmad) alongwith Shams and Ch. Mohammad Sharif, left for Jerusalem on a very important mission (Italics added). Before that I had spent one month in Jerusalem. We were guided by Alhaj Ilm Din Sialkoti. We are thankful to him. Molvi Shams also met Syed Owfi Abdul Hadi Bey. He expressed his views on Palestine issue and gave him a very important piece of advice.’ 8

Sheikh Noor Ahmad further states that Shams went to Syria and held a meeting with the Syrian Foreign Minister. After the World-War-II, Syrians had launched a movement against the colonialist as a result of which the French and British troops withdrew in early 1946.

Political situation in Syria was very critical. A report of Sheikh Noor Ahmad says:

‘In the morning of 7 October, JD Shams, Syed Munir-ul-Hasani and I left for Damascus. The Syrian Foreign Ministry had been carrying out investigation about me for the last 3 months and had finally allowed me to stay in Syria only for one month. Syria had only recently thrown off the yoke of foreign domination and was undergoing a political turmoil. Syrian authorities kept a close watch on foreigners….Many political parties had started functioning. A few days ago, the Syrian Government arrested thirty spies. During his short stay in Syria Shams met the Prime Minister and the Foreign Minister. 9’

From Syria, J.D.Shams moved to Iraq. In Baghdad he held discussions with Syed Taufiq Sadidi, former Prime Minister of Iraq and met Abdulla in Regent Simola. He also saw the members of Al-Jamiat-ul-Hindya( a predominantly Qadiani organization operating in Iraq since early 30s), and exchanged views with them on (Palestine Issue).

It seems that Qadianis were selling the federation plan to Arabs which was given by Henry Grady, an American Ambassador and Theodor Marrison, British Lord of President of Council. 10 The plan envisaged division of Palestine into three parts, the major part was under Arab Government, the Negev, below Beir Sheba under the direct rule of England and an area of 1500 sq. meters to form Jewish home land. It was rejected by the World Zionist Organization. Al-Futuwah and Al-Najadah were resisting the Zionist terrorism. Iraq, Syria and the Lebanon were showing great concern for the future of Palestine.

On 16 October, Shams along with Amir-al-Hasni, Qadiani missionary of Syria, left for Qadian. Hasni stayed in Qadian for a few days and then proceeded to Syria with fresh instructions from Qadian.

On his arrival in Lahore, a correspondent of Associated Press of America interviewed Shams and put questions on the Palestine issue. He strongly pleaded in favour of the confederation scheme and commended the role played by Britain for the sake of Arab Palestinians. He disclosed that the British had been extending support to the Muslims in arriving at solution of the Palestine problem. 11 His statement was nothing except a travesty of facts. British policy towards the Palestine problem was manifestly pro-Zionist in orientation.

In the light or reports submitted by Shams and Munir-ul-Hasni, Mirza Mahmud sent Rashid Ahmad Chughatai to Palestine to support the Zionist schemes and assist Ch.Sharif and Sheikh Noor Ahmad in their work.

Soviet Support Predicted

Many solutions to the Jewish problem were proposed which included partition, federalization, cantonization and multiple varies of these plans. In February 1947, on the assumption that the Mandate has proved unworkable, the British Government placed the problem of Palestine before the UN. A UN Special Committee on Palestine (UNSCOP) was formed to discuss the issue. The Jews of Eastern Europe and Russia had been exerting their influence to gain the Soviet favour for the Jewish cause. They appealed to Marshal Stalin and the Communist Party for support in their struggle for a homeland in Palestine. Stalin himself was a Jew.

In May 1947, Mirza Mahmud gave good tidings to the Zionists in the customary language of dream indications from God. The Jews were assured of Russian help through this dream:

“Day before yesterday, when I woke up at night, the following theme revealed to me. ‘A Modified Treaty has been concluded between Britain and Russia resulting in the frustration and anarchy in the Islamic countries of the Middle East.’ Modified means ‘absorbed’ or ‘central.’ I think it refers to the conclusion of a prospective secret treaty between Britain and Russia. Britain would be forced to come to terms with Russia perhaps due to external pressure or other dangers involved. At that time the countries of Iraq, Palestine and Syria came to my mind. The proposed Anglo-Soviet treaty had caused frustration and restlessness in Arab countries. It appeared strange how and why despite rivalry with Russia, Britain had entered into a treaty with it. It seems Britain and America had been forced by political circumstances or expediency to shed past antagonism. Russia could also do so.” 12

Both at international level and in the UN, Russia provided all possible support to Zionists in the establishment of Israel.

In the UN

Pakistan delegation to the UN was led by Sir Zafarullah, the Foreign Minister of Pakistan and included Mirza A.H Ispahani, Pakistan Ambassador in Washington, Mir Laiq Ali, Abdul Sattar Pirzada and Begum Tasadduq Hussain.

The position taken up by Pakistan with regard to Palestine in the UN was that the Balfour Declaration and the League’s Mandate were invalid and against the wishes of people and the proposal of partition was contrary to the Charter.13

The Ad Hoc Committee to which Palestine question was referred by the General Assembly, appointed two sub-committees to deal with it. These sub-committees were so constituted that all the members of sub-committee I were in favour of the partition while the member of sub-committee II opposed partition. Thus there was no hope of a compromise solution emerging from either sub-committees. To redress this situation, the Chairman of sub-committee II, who was the representative of Colombia, requested the Chairman of the Ad Hoc Committee to nominate two states holding a neutral attitude in place of two Arab states, who were members of the sub-committee and who were willing to resign from it. On the refusal of the Chairman of the Ad Hoc Committee, the representative of Colombia resigned his Chairmanship of sub-committee II and Sir Zafarullah was elected in his place. 14

Sub-committee I, in its report recommended the internationalization of Jerusalem and the partition of rest of Palestine into two states, one Arab and the other Jewish, with a common economic council. Sub-committee II recommended a unitary state for the whole of Palestine with constitutional safeguards for the rights of all its inhabitants.

A Crucial Mission

Although Mirza Mahmud left Qadian and had come to Lahore and was faced with the crucial problem of finding a place to set up a centre in Pakistan, he never lost sight of Palestine question. When the issue was being discussed in the UN, he instructed Hakim Fazal Rahman, Qadiani missionary of Nigeria, to visit Palestine immediately. Walillah Shah and Jalaluddin Qamar were also instructed to go to Middle East and East Africa respectively to provide support to them. Hakim Fazal Rahman reached Beirut on 31 October 1947. Sheikh Noor Ahmad, Qadiani missionary Palestine writes:

“Hakim sahib suddenly arrived in Beirut and made effort to search me out. I was in Lebanon to see the cousin of Jamil Bek, the Prime Minster of Lebanon. I met Hakim Sahib on my return from Lebanon. Since he had to reach Pakistan, he wanted to go to Palestine at the very earliest. Anyhow, he left for Palestine on 4 November. Jama’at Kababir welcomed him, Hakim Sabib toured the cities of Jerusalem, Nasara, and Acca. He desired to see members of the Arab League Committee but owing to shortage of time he could not visit them. He stayed in Palestine for ten days. Then he left for Damascus. 15

Noor Ahmad further states that he went to Beirut in connection with a very important work. During his absence from Damascus, Hakim Sahib saw many Barristers and Advocates, besides military officers. Hakim left for Karachi on 22 November 1947.” 16

Palestine issue came under frequent discussions in Lahore. In an important meeting held at Lahore, Mirza Mahmud discussed it in the context of an Arabic revelation of Mirza Ghulam Ahmad which says:‘The holy men (Abdals) of Syria prayed for us (Arabic).‘ He interpreted it to mean that a section of Ahmadiyya Jama’at had to go to Syria in near future.

AlFazl reports:

‘Hazoor (Mirza Mahmud) while discussing the revelation of the Promised Messiah that ‘Abdals of Syria prayed for you’ declared that a friend had drawn his attention to the point that the Promised Messiah ‘s revelation had come in the context of those revelations which signified distress. Hazoor said that this revelation had already been under his consideration. In Palestine adverse condition were prevailing. However, it would be possible that a section of Ahmadiyya Jama’at from us might have to go Syria. The revelation can be interpreted in two ways: One that the Abdal of Syria prayed to God for us and the other that they called us.‘ 17

Amended Plan

In the UN, Sir Zafarullah opposed the partition scheme in accordance with the stand taken by Pakistan on the Palestine issue. It may be recalled that the Quaid had always supported the Palestinian cause in numerous conferences, interviews, press releases and through the resolutions of the Muslim League at its annual sessions, Council and Working Committee Meetings from 1937-48.18 Pakistan’s stand was absolutely clear. In reply to a question by Reuter’s correspondent Duncan Hooper (25 October 1947), the Quaid said:

‘The leader of our delegation to the UN, Sir Muhammad Zafarullah Khan, has clearly defined our position regarding the latest developments in Palestine.’ 19

Strangely enough when discussions were going on the partition scheme in the UN, Zafarulla started proposing amendments to it, which meant that he, in principle, agreed to the scheme if it was slightly amended. That was said to be done on the suggestion of Danish representative with a view to ‘crippling’ the scheme. Zafarullah says that he proposed an amendment just to see the reaction on it but the amendment was immediately accepted after voting. Syed Jamal-ul-Hussaini, the leader of the Palestine delegation hurriedly approached him and enquired why he had done like that. Sir Zafarullah says that he explained the position and apprised him of the Danish strategy. 20 To his utter surprise, he asked him in case all of his amendments were accepted he would favour the partition scheme:

Zafarullah: No! We will be strongly opposing it. We want at least to weaken the partition plan even if it is accepted. It will not be as bad as it is now.

Jamale : We (Palestinians) will be in great difficulty then.

Zafarullah: You may inform Arab representatives that they may not vote in favour of an amendment and remain neutral.

Jamal: The difficulty still persists.

Zafarullah: What is that?

Jamal: If the Partition has not manifestly usurped our right, our people will not be prepared to wage a war against it. We will incur a heavy loss. We will be thankful if you do not propose any amendment!

Zafarullah: I got silent.

What was the real intention of Sir Zafarullah? Did he intend to sabotage Palestine case by favouring an amended Partition Plan instead of a unitary form of Government for a united Palestine? How far it projected Pakistan’s stand on Palestine issue? These questions need a suitable reply.

Sir Zafarullah, in his speech, deeply sympathised with the Jews in the misfortune that they had suffered in Europe. But the correct solution of their problem, he pleaded, was that they should be reabsorbed in the countries to which they belonged and if that were not possible, they should be offered facilities for settling down in the larger, newer countries, which had more space and greater resources than tiny Palestine. 21

The supporters of the partition scheme were determined to see it through at all costs. The vote was to be taken in plenary session on 26 November 1947. But according to Sir Zafarullah, if it had been put to the vote on that day, partition could not have been carried. But the UN Secretary General informed that the UN staff would not work on Thanksgiving Day (28 November) therefore the matter must be postponed. When the matter came to actual voting after the adjournment, some of the states whose representatives opposed partition proposal tamely supported it at the behest of America and the resolution was passed. Then necessary two third majority was obtained for the partition scheme which was backed both by the US and the Soviet Union.22 Zafarullah feels convinced that it was the personal intervention of President Truman that brought about these changes.’ 23

During the thanksgiving interval when the US was availing time to secure required majority for the Partition Plan, a correspondent asked Sir Zafarullah: What were the basis of successful negotiations between Arab and Jews? He replied: ‘If they agree to appoint me an Arbitrator I can solve the matter on correct lines.’24 It is not clear why and in what capacity he offered his services for arbitration and how far it fell in line with our stand on Palestine?

What was Ahmadiyya reaction to the ‘creation’ of Israel? AlFazl Lahore wrote a short column on the unjust resolution of partition and creation of a Jewish state. It was called a great defeat for the Arabs but at the same time its two bright aspects were stressed. Firstly, the Arab countries would know how to stand on their feet without inculcating wishful thinking for the West. Secondly the Arab countries would have realized the benefits of unity. 25

The paper neither condemned the partition nor exposed Imperialist-Zionist intrigues in any way. On the contrary Mirza Mahmud called the creation of Israel a fulfillment of prophecy already given in the Holy Quran, Ahadith and the Bible.26 The Qadiani elders also emphasized that Mirza Mahmud had already visualized it in a dream and his prophecy relating to ‘Modified Treaty’ clearly stipulated the Soviet assistance for the Jewish state. The prophecy is said to have been gloriously fulfilled after the creation of Israel.27

Zafarullah ‘s Role

Sir Zafarullah, in the capacity of the leader of Pakistan delegation to the UN was supposed to project Pakistan’s stand on Palestine issue. I.H.Ispahani says Zafarullah did well 28. Anyhow, he was Pakistan’s representative and not a spokesman of Qadian. But it is very strange that whenever Qadiani role in support of Jewish “aspirations ” is exposed, they quote Pakistan press comments given in favour of Zafarullah’s speech at the UN, as if Pakistan stand on the issue was similar to that of Qadian’s. It is nothing but an attempt to conceal real facts. The fact is that Zafarullah later on exploited Pakistan stand and his position to project Qadianism and to deceive Arab countries. When he returned from the UN he deliberately stayed in Syria 29 to spend some time with Ahmadiyya community in Syria. He was welcomed at the airport by the Syrian officials as well as Sheikh Noor Ahmad Munir and other members of Qadiani community. Also present at the airport were Syed Sohail, the personal envoy of Syrian President, Ustaz Arif Hamza, representative of Syrian ministers, Ghalib Muoze Bek, General Superintendent Police, Fuad Mueen Bek and Izzat, and members of the Arab League. Zafarullah met the Syrian dignitaries in an ordinary and casual way but freely chatted with Qadiani members and warmly embraced them at the airport. That looked quite strange to the Syrian officials.

Noor Ahmad Qadiani writes in his report:

‘The representatives of Arab League asked the police officers who were these men (whom Zafarullah met so frankly). But he did not know Chaudhry Sahib had come to Damascus on our invitation and in accordance with our requests. His arrival here was a source of joy for us and moved by these feelings, every one desired to exchange greetings and embraced him with love. Every Syrian seemed to be surprised at it. They thought that Chaudhry Sahib had come here as a stranger. The Syrian press highlighted the reception accorded by Ahmadiyya Jama’at to him. In this way the Syrians came to know about the religious and political position of the Jama’at.’30

Noor Ahmad further states:

‘The Syrian President requested Sir Zafarullah to have a lunch with him on 13 December 1947. He also invited me to lunch. We were informed that he (Zafarullah) would be the stage guest and a room had been reserved for him. Chaudhry Sahib asked me to request the President to allow him to stay with his Ahmadi brothers. He would like to stay in the hotel for only one night for his pleasure. I conveyed a literal translation of it to the President. He was very much amazed to hear it and inquired with surprise: ‘With whom he would stay’? I explained him in detail that Chaudhry Sahib would stay with us and we had made all arrangements in this regard.’ 31

Sir Zafarullah called on Mufti-e-Azam Palestine in Lebanon and exchanged views on Palestine question with high officials. He lunched with the Prime Minister of Lebanon, Jamil Bek alongwith a Qadiani party. Some important political issues were discussed during his stay with the President. In Beirut, Um-e-Jazam, the widow of the former President of Lebanese Parliament, Sheikh Muhammad Jassar was engaged in political activities. She and her husband embraced Qadianism for political reasons.

Zafarullah gave a proposal to Mirza Mahmud to launch a proselytising campaign in Arab states through setting up new mission. In subsequent years he fielded his missionaries in the Middle East in accordance with this plan.

Activities in Israel

Soon after the so-called State of Israel was proclaimed, the Palestinians waged an all out war against the Zionist forces. The Arab countries, Syria, Lebanon, Transjordan and Egypt went into action against the Jewish state in support of Arabs of Palestine. Saudi Arabia and Yemen declared their participation in the war on the side of the Arab countries. In the armed conflict most of the territory of Arab states was forcibly annexed by Israel. The General Assembly ‘decision’ of 29 November 1947 for one Arab state remained unfulfilled. Israel carved out for herself 20700 sq. kilometer or nearly four-fifth of Palestine.

Ch.Muhammad Sharif, in his report sent from Israel to Pakistan calls the Israeli aggression, its ‘Victories’ and says:

‘On 23 April, 1948 Jews conquered Haifa. On 24 and 25 May they occupied suburbs of Haifa. Now came the turn of Arab population of Kababir. Early in the morning it was surrounded by the armed forces. They asked us if we wanted to leave the place then we should deposit all arms and surrender. We acted in accordance with the saying of the Holy Prophet (p.b.o.h), ‘A man who dies in defense of his wealth and land is a martyr.’ No army officer approached us. We gave ‘all clear’ (to the Jewish military forces) after making hectic search and investigation till evening.’ 32

Mirza Mahmud fully realized the importance of Ahmadiyya Mission in Israel. He sent a special message ot Qadiani community of Israel from Lahore, a day before the termination of the British mandatory rule in Palestine. He instructed Kababir Jama’at of Israel not to sell their lands to Jews. Dost Muhammad, the compiler of Tarikh-e-Ahmadiyyat quotes an unpublished record of Ahmadiyya Advisory Body, Ratan Bagh, Lahore, dated 15 May 1948 stating that Hazrat Khalifa sent the following message to Ahmadis of Israel:

‘Write to Ahmadis of Syria to convey through whatever means they have, the message to Ahmadis of Kababir (Israel) to spend the difficult days with patience and in no way sell their lands to Jews whatever prices are offered to them.’ 33

Brutal massacres and destructions were wreaked on Arab villages by Zionist organizations. There was ruthless murder of children and old people. The whole population of village Deir Yassin was mercilessly slain by the Hagana forces. The unarmed Palestinians fled in utter despair and panic from the villages to save their lives. During these days Ahmadi missionaries found an ‘excellent’ opportunity to exploit the miseries of Palestinian refugees. They visited the refugee camps and invited them to accept the false prophethood of Qadiani pretender. They also spied for the Zionists and informed them of the Palestinian resistance activities.

Rashid Ahmad Chughatai, in his report for the months of August-October, 1948 sent from Israel to Pakistan states:

‘I went to the city of Saur to see Ahmadiyya brothers of Haifa. There I preached Ahmadiyyat to Palestinian refugees. I stayed there for two days on the insistence of Ahmadi brothers. Besides preaching I spared time for their training. The Ahmadiyya message was given to 29 persons. Discussions took place with one of them for 4 to 6 hours. Some books were given to him to study Ahmadiyya creed.’ 34

These shameful activities continued in utter disregard of the miserable plight of helpless refugees residing in tents and open. Ch.Sharif sent a report from Israel to Pakistan for the period 15 August, 1948-June, 1949. He says:

‘We saw the cities falling in front of our eyes. During these days nothing was heard except fire shots and every night we thought the day would not break on us. Although we were surrounded yet we continued to spread the message of Ahmadiyyat.’ 35

An Absurd Proposal

On 16 May 1948 at the time of withdrawal of British forces from Palestine, Mirza Mahmud wrote a pamphlet in Urdu on Palestine question. Its Arabic translation was published from Iraq for wider circulation in the Middle East. The main theme of the pamphlet was:

Jews are occupying the holy places of Islam in accordance with the prophecies of the Heavenly Books. They intend to occupy the holy places of Islam. The greatest enemy of Islam is the Soviet Union. Its policy is much more dangerous to Islam than that of America. Pakistani Muslims should give at least one percent of their properties to the Government. In this way Rs. one billion may be collected. The Islamic world will follow the example and would contribute a sum of Rs. five to six billion for purchase of arms despite opposition from the Western countries. The holy places of Islam are in danger. Muslims should unite to defend them.36

In the end, it was emphasized that the prophecies of the Quran and Hadith undoubtedly stated that:

‘Jews would certainly occupy Palestine but only pious people would rule it forever. To shorten the period of prophecy Muslims should make sacrifice by casting aside their irreligiousness, heretic beliefs, lethargy and sluggishness.’ 36

The pamphlet does not condemn Israel nor its brutal policies against the Arabs. Neither any sympathy with the Palestinian refugees has been expressed in any way. The proposal to hand over one percent of properties is not only impracticable but also ridiculous. At the time of partition, the Muslim refugees had even no place to take refuge not to speak of their properties. It was an attempt to win over the sympathies of Arabs in order to establish future pro-Zionist missions in the Middle East. Qadianis always considered themselves the chosen and pious people who would ultimately settle in Israel. 37 Being firm believers in the prophecies of their Promised Messiah, Qadianis uphold that Mirza Ghulam Ahmad’s revelations i.e. ‘I have saved Israel from detriment. The Pharaoh and Human, the armies of both, are in the wrong,.. Avenues useful for Arabs, Arabs set out from their home’ relate to restoration of Jews in Palestine. The Review of Religions, Rabwah, explains:

‘This feature of the prophecy received a clear fulfillment. The war (1914) was not yet over when, a sa consequence of war itself Mr. (later Lord) Balfour declared that the people of Israel who had without a ‘homeland’ would be settled in their ancient ‘homeland’, Palestine. The allied nations promised to compensate the people of Israel for injustices done to them in the past. In accordance with these declarations, Palestine was taken from Turkey and declared the national home for the Jews. The administration of Palestine was shaped so as to make it easy for Jews to make it their homeland. A very old demand of the Jews that conditions promoting their national cohension should be created for them was met…’38

The Qadiani journal further emphasizes:

‘The revelation of the Promised Messiah also says ‘I will relieve the Children of Isreal.’ This indicated a great change in the position of the Jews. It indicated the end of the opposition which nations of the world had offered so long to an independent home for Jews.’ 38

Mirza Nasir Ahmad, the third successor of the Ahmadiyya community, was on his European tour in 1980. At a press Conference at the Café Royal in Piccadilly, in reply to question whether he recognized the State of Israel, he stated that he could not refuse to accept a fact of history that Israel exists.39 After his death Mirza Tahir Ahmad captured the Rabwah ‘gaddi.’ He very shrewdly put forth his point of view over the issue. His booklet ‘From Rabwah to Tel Aviv’ is an interesting study on the subject.

During the Gulf War (1991), he gave a series of ‘revealing’ addresses and an analysis of the role of big powers in the political upheavals in the Middle East. He also discussed the past role of Israel as an ally of Western countries. 40 It was an updated beat, a smoke screen to debunk the anti-Ahmadiyya propaganda. He continued to enjoy the support of Western countries and the Jewish lobby.

References

Sir Zafarullah, Tahdith, P.488

Tarikh Vol V, P.504

AlFazl Qadian, 11 June, 1946

AlFazl Qadian, 8 July, 1946

AlFazl Qadian, 14 June, 1946

AlFazl Qadian, 18 July, 1946

AlFazl Qadian, 23 September, 1946

AlFazl Qadian, 25 October, 1946

AlFazl Qadian, 25 October, 1946

AlFazl Qadian, 25 October, 1946. Mirza Mahmud had developed intimate relations with Theoder Morrison when he went to London to deliver a speech at Wembley Exhibition in 1924, Morrison introduced him to the audience, (AlFazl 21 October 1924) His name also figured in one of his ‘revalations’ during the Second World War.

AlFazl Qadian, 10 October, 1946

AlFazl Qadian, 30 May, 1947. See also Almubasherat (Book of revelations & prophecies of Mirza Mahmud) Rabwah, P.293

See Zafarullah’s speeches in General Assembly, Official Records, 126 Plenary Metting 28 November, 1947 PP. 1366-79

K.Sarwar Hassan, Pakistan And the United Nations, New York 1960, P.166

AlFazl Lahore, 12 November, 1947

AlFazl Lahore, 12 November, 1947

AlFazl Lahore, 30 October, 1947

The Quaid-I-Azam and the Muslim World Compiled and Edited by Atique Zafar sheikh and Mohammad Riaz Malik, Karachi, 1978, PP 125-150

Ibid

Zafarullah, Tahdith-e-Naimat, P. 522

K.Sarwar, op.cit. P.170

Ibid Also Tarikh Ahmadiyyat Vol XII P.267

Burke, Pakistan ‘s Foreign Policy, London, 1973, P.138

AlFazl, Lahore, 30 November, 1947

AlFazl Lahore, 3 December, 1947

AlFazl Lahore, 11 December 1947

AlFazl Lahore, 12 December, 1947

M.A.Jinnah-Ispahani Correspondence, Edit. By Z.H.Zaidi, Karachi, 1976 P. 535

Zafarullah says Mr. Faris Khouri, leader of the Syrian delegation to the UN asked him to stop at Damascus on his way to home to meet the Foreign Secretaries of the Six Arab States, members of the UN, whom he might inform of all that had passed behind the scene in connection with the question of Palestine(Servant of God, P. 144)

AlFazl Lahore, 20 December, 1947

AlFazl Lahore, 21 December, 1947

Tarik-I-Ahmadyat Vol XIII, P. 121

Ibid P.122

AlFazl Qadian, 12 March, 1949

Tarikh Vol XIII, P. 131

Tarikh-e-Ahmadiyyat Vol XIII, P.389

AlFazl Qadiani, 7 November, 1921

Review of Religions Rabwah, November, 1976 See also Mirza Mahmud, Invitation, Rabwah 1968 P. 22

The Review of Religions, London February,1984, P.40 26 .

Khaleej Ka Buhran, (Mirza Tahir’s addresses), 1991

Related articles    makashfa.wordpress.com/2013/04/17/refutation-to-qadiani-concept-of-prophethood/

makashfa.wordpress.com/2013/04/09/merchant-of-qadian/

QADIAN TO ISRAEL (THE JERUSALEM MISSION OF QADIANIS A BRIEF HISTORY WITH AUTHENTIC SECRECT FILES OF PANJAB CID)
Part 2 of (From Qadian to Israel) article

Condemnation of Arabs World:

During the 1st World War, Qadian strongly condemned the Turkish Caliphate. To appease Zionist masters and strenghthen his poisition, Mirza Mahmud extended full support to the British with men and money in the 1st world war. A malicious propaganda campaign was launched in India and abroad as Turkey sided with Germany against the Allies. Its immediate downfall and dismemberment were predicted.

Tarikh-e-Ahmadyat says: He (Mirza Mahmud) wrote a pamphlet in Arabic entitled Al Dinul Haye (A Liviing Religion) for wider distribution in the Arab World. It contained Mirza Ghulam Ahmad’s prophecy concerning the downfall of the Turkish Empire. He invited Muslim world to accept Mirza’s prophethood. Zionists circles managed to disseminate this pamphlet in many Middle East Countries. Certain Qadianis equipped with anti-Turk literature visited the Muslim countries to carry out subversive activities on the directive of the British Imperialists and their Zionist collaborators.

First World War:

The First World War lasted for four years (1914-18) without any intermission. In the beginning it was a war among a few states of Europe. Gradually it absorbed almost the whole of the human race. Turkey was tricked to come in on the side of Germany, followed by Austria and Hungary in November 1914 and Bulgaria in October, 1915.

A day before WW I broke out in the East, the Turks signed a secret alliance with the Germans. But for three months they did not enter the War. The German resolved to end the shilly shallying. Anchored off Constantinople were two waships the Germans had sold to the Turks. Without a word to Enver Pasha, the Turk Commander, the German ordered the ships with their German crews into the Black Sea to bombard the Russian coast. The Trick worked. Russia first and then rest of the Allies declared war on the Ottoman Empire. Against the four powers ultimately stood almost 15 powers of the world. Britian played a peculiar role in the War as a leading colonial power.

Mirza Mahmud wrote an article on 9 November, 1914 on the entry of Turkey into the World War on German side. He called Turkey’s declaration of war against the Allies as ‘an act committed without any reason’ and forcefully announced ‘the end of the so called Caliphate of Turk Khalifatul Muslimin’ in accordance with the prophecy of the Promised Messiah. He proved himself as outspoken and outstanding champion of Great Britian and offered his moral support and considerable financial aid to the Imperialist War Fund-Indian Imperial Relief Fund.

Qadiani community, although less in number was united in their loyalty to the British Raj. Alfazl called on all Muslims to be loyal to the Government. Total disappearance of the Turkish Empire and its obliteration from Europe and Asia were predicted by Qadiani community from time to time during the War.

The Government of India was constantly afraid that Turkey’s call for a Jehad against the British infidels might lead to a revolt among the Indian Muslims. If combined with an invasion of north west India from the warrior Kingdom of Afghanistan (Note: i-e Pukhtunwali Tribes Pathans who were and are always be a trouble for Zionists till upto date), this would mean the creation of a new war front at a time when much of the Indian Army had been sent to fight in the Middle East and France. (Note: It is also worth noted that how the Zionists created 1) Terrorist groups inside Islamic Nation i-e Wahabis and Deobandis behind the curtain of Falsely used Islam and also how they use other nations i-e Sikhs to fight on their behalf, and always when Pashtoon tribes crush them, it was the “Brave” rule of British to hide behind marhatta and sikhs so that they could be killed first before Pathans reaches to any of the British coward forces). Almost the entire British beureaucracy in India including the Viceroy, Lord Chelmsford, feared that the Hejaz rising might be precisely the catalyst to percipitate such troubles since the Indian Muslims were believed to rever the Sultan of Turkey. This fear was aggravated by the weakening in Russia’s military position which involved a danger that the Turkish forces in Persia would be able to fight their way through to Afghanistan. In that case, Sir Beauchamp Duff, the Commander in Chief of the Indian Army, was convinced that Afghanistan would enter the World War on the side of Germany and Turkey.

(Note: as you read these are official reports which clearly shows that How Masons plan to takeover all nations of the world through any means, now if Muslims kiss a picture of Hitler, then its wont be their fault because now a days NAZI ISRA-HELL is totally doing that which they used to propaganda means of nazi concentration camps).

During their expansionist moves, the British imperialists tried to dispel the Muslim fear that any harm could be done to the Holy Places. British Prime Minister Asquith assured to defend these places against all invaders as a part of their foreign policy. Qadiani prayed for the British control over the Holy Places and it was emphasized that under the British control these places would be free from molestation during the War.

The Review of Religions, Qadian, found a confirmation of the Surah ‘Alfil’ in the Promise of Great Britian to defend the holy places in Arabia against an attack and quoted:

‘But the God of Kaaba, who in His Holy Book has made a promise for its protection against the all invaders, had on this occasion moved the Ministers of one of these Christian powers to make the solemn promise at the very outbreak of the war that not only they themselves could refrain from attacking the holy places of Muslims, but they would protect them against every invader. If ever any statesman spoke under divine inspiration, it was the Premier of Great Britian, who made the above declaration. While thanking him for this announcement of his, we assure him that if ever GB be called upon to fight any invader of the holy city of Mecca, God will be with G.B, and will fight the enemy as He fought the forces of Abraha in the year of the Holy Prophet’s birth’. (end quote).

Qadiani agents volunteered their services to the British. Although not large in number in 1915, some of them joined the intelligence agencies and were sent to the Middle East with the British Army Units to undertake spying activites. Mirza Muhammad Sharif Qadiani, a Pay Havaldar in Border Military, Peshawar was promoted as Sub Inspector Police by Graxon, the Superintendent Police, Peshawar for working as “SPY”. He was sent to the Persian Gulf to check the flow of arms into Baluchistan Coast by the tribesmen. He returned successful and became ‘thanidar’ in Peshawar Police. Graxon also promoted another Qadiani Agent Mirza Nasir Ahmad as Sub inspector Police and sent him to the Persian Gulf for espionage activities.

Info Sources:

1) V. R Rothwell, British War Aims and Peace diplomacy, Clarandon Press, Oxford London 1871.P.89

2) the Moslim World Vol V. 1915 P 309

3) Qazi Muhammad Yousaf, Amir Jamat Sarhad, Tarikh-e-Ahmadya Sarhad, Mazoor Aaam Press, Peshawar 1959- PP 148-149.

5) Pir manzoor muhammad qadiani published a signed note of Hakim Nuruddin in 1914. It gives his firm belief that mirza mahmud is the promised son reffered to in the writings of Mirza ghulam ahmed. (Pir manzoor muhammad, pisar-e-maud, Allah bux Press, Qadian May, 1914 P 28. see also booklet , Nishan-i-Fazl, Qadian August 1914).

6) Mumtaz ahmed faruqi, Fateh Haque, Ahmadya Anjuman Lahore 1965. P 40

7) Ibid

8) Mumtaz ahmed faruqi , Muhamad ali , the great missionary, Lahore 1966, P 31

9) Muhammad Ali, True Facts About the Split. P 99

10) Tarikh-e-Ahmadya Vol V. P. 169

11) Sir L. Lewellyn Woodward, Great Britian and the War of 1914-18, Methuen and Co Ltb. London 1967 and again Tarikh e Ahmadya Vol V P. 178.

A few British agents under the cover of Ahmadya missionaries spied on the Revolutionaries who had been active for the cause of an independent Indian Republic in London, Paris, Berlin and Tokyo. At the time of the War, a Programme to liberate India was prepared by few Muslims (Note: few of the Deoband was not in favour of British Rule on india so they were at that time favouring the other half). Maulana mahmud ul hassan, He left for Hejaz in order to make contacts with the Turks. After his meeting with Enver Pasha (1881-1922) and Jamal Pasha (1861-1922) he was detained by Sharif of Mecca’s men, when they rose in revolt against the Turks and handed him over to the British who interned him in Malta between 1917-1920. One of his aides, Mualana Obaidullah Sindhi went to Afghanistan and worked with German and Turkish Revolutionaries to stir up tribesmen against the British on the north-west frontier.

During the first two years of the war, the fighting deadlocked ont he western front, and Russia, isolated from the Allies behind the closed gates of the Bosphorus, called for help. The Allies decided to attack Turkish capital through straits at Dardenelles. In 1915, a French British assault at Gallipoli failed. The Allies shifted their attack to the remote areas of the Ottoman Empire, the Caucasus, Mesopotamia and the Near East.

Iraq:

The main British consideratiion for sending troops to Mesopotamia (Iraq) was to protect the oil works and pipelines at Abadan and to demonstrate to the Arabs of Iraq and Sheikhs of the Persian Gulf regions, who were under British protection that they could have British support against Turkey. It was also thought that occupation of Iraq was essential for the security of India (Note: History repeats itself as now a days you can see Americans performing Zionist duties instead of British)

A British force from India had been fighting the Turks in Iraq. The Truks first put them to flight and then surrendered them. A force of ten thousand British soldiers was trapped at Kut and all attempts at rescuing them failed. In London the war leaders asked Lawrence of Arabia to go to Iraq to buy off the Turks, he made contacts with the Turkish General Khalil Pasha and offered him on million pounds in gold to let the British soldiers out of the trap. Khalil Pasha only laughed. Lawrence increased the amount to two million pounds, but he flatly refused.

The Turks gallantly fought against the Imperialist aggression to save Iraq. However Baghdad fell and the British forces victoriously entered into Iraq from all sidees on 11 march 1917. The British Army was led by Sir Stanely Maud.

In Iraq expedition, Qadianis fough side by side with the British soldiers motivated by a religious zeal. Mirza Mahmud claims:

“Ahmadis shed their blood in securing the victory of Iraq for the British and hundreds of Ahmadis got themselves recruited in the Army on my directives”.

(Just like ibn al saud of Wahabism helps lawrance of arabia to gain Palestine and to gain Hejaz for himself so that he could turn that holy place into Saudi arabia)

Major Habibullah, the brother-in-law of Mirza Mahmud served in the medical corps. He was offered key administrative posts in Iraq and was regarded the notorious Qadiani agent planted in Palestine during the War.

The Qadiani community in India rejoiced at the fall of Baghdad and expressed their immense satisfaction over this tragedy. Alfazl Qadian, commenting on the fall of Baghdad stated:

“I give a happy news to my Ahmadi brothers who are in the habit of pondering over every issue. God threw open the doors of victories for our blessed Government when they had moved to Basra and Baghdad. It was not an occasion of an ordinary rejoicing for Ahmadis; rather the glad tidings foretold in the Revealed Books hundreds and thousands of years ago, had now been fulfilled in fornt of us in the year 1335 AH. Mirza Mahmud and the Qadiani community paid tribute to the British Imperialism. They were happy that the British had grabbed the stategic areas in the Middle East that would help them setup their missions abroad under the British patronage”.

Hejaz:

In Hijaz, the Sharif of Mecca revolted against the Turks. He had four sons, Ali, Faisal, Abdullah and Zaid. In 1914, he sent Abdullah to Cairo to call on Lord Kitchener, the British agent and Consul General in Egypt to seek the British assistance. The meeting had no practical results but it established a rapport between the two men.

Ali and Faisal had been serving in the Turkish Army, leading the Arab forces which the Turks had trained. They, on the orders of their father took those Arab troops away from the Turks into the desert where they hid them. At the same time, Sharif of Mecca announced the Arab revolt by poking his rifle out of the window of his house in Mecca and firing at the Turkish barracks there. The British agents who had been active in Mecca intensified their activites. lawrence of Arabia met Sharif and his son to decide who could best serve their political designs. He chose Faisal. The revolt swept the Hijaz and created great difficulties for the Turks to maintain.

An year before the First war, Christian missionaries had spread their tentacles in Hejaz. Similarly Mirza Mahmud capitalized on the oppertunity for massive agents incursion into Arabia. Montague, the Secretary of State for India and a JEW by origin, encouraged their movement to intesify the activities of spies in the Arab lands. They received instructions from Arab Bureau of Intelligence, set up in 1916 by Sir Gilbert Clayton, the Chief of the Arab Bureau (civil and military) Cairo. The newly created Bureau aimed to organize Britian’s role in the Arab revolt.

Syria:

The imperialist and Zionist leaders had been looking for the end of the Turkish rule in Syria since long. In early 1915 Jamal Pasha, Turk GOC in syria found some documents which has been abondoned by FG Picot, the French Conular of Syria. These papers incriminated certain nationalists. Jamal imprisoned, deported or handed some of them and put down the movement. The situation was very tense when the world war raged. Lawrence, with the help of Sharif of Mecca and his son Faisal seized the strategic port of Aqaba which enabled the British to move into Syria. The British army, under Sir archibald murray, made in little success. After the second Battle of Gaza (June 1917) Sir Edward allenby succeeded Sir Archibald as Commander of the Army. His cavalry raced up the coast, swung east accross the Judean hills and finally drove on to capture Damascus. Jerusalem fell on 11 December, 1917. A few months later, on 30 October, 1918 twelve days before Germany gave up, the Turks surrendered.

In Syria, Zainul Abdin Walliullah Shah, the notorious Qadiani secret agent worked under the cover of Turk ally since 1913. During the War he joined the Turk army and posed to fight form their side. In 1918, when Syria fell to the British, its armies led by Allenby marched into Syria. Waliullah immediately turned over to them. It may be stated here that during the expedition the British forces, though heavily bombarded Turkish Army Headquarter at Tul Keram yet could not advance. It was due to presistent attack of RAF and Australian Flying Corps coupled with the blockade of roads at several places that the British could make and advance. Waliullah was fighting along with the Turk soldiers on the very front. When the war ended, he was arrested.

He gives the story of his arrest and activities during the war on Syrian front:

“In the last week of the last year of First World War i-e. in October 1918, i was arrested from Damascus on the order of General Allenby as a political and war prisoner. I was taken to Palestine on the promise that after a certain inquiry I would be sent back to Damascus where i held the post of vice principalship of Sultania (College) and had not handed over its charge yet. But at the Damascus Station which lay towards the open and where i had been taken in a car, i came to know about my arrest form the station master who was acquainted with me. The British military Officer approached him to arrange tickets for travel. As the station master did not understand English, he brough the papers to me. It was written that Syed zaiul abdin had been arrested on the orders of Allenby as a political and war prisoner and he might be provided travelling facilities. However I was otherwise informed that the British wanted to investigate certain things after which I would be sent back to Damascus. It includes my participation in the expedition of Tul-e-Karem. As i came to know from Major Vivian, who told me for the first time, two days before my arrest that in that expedition an English company suffered badly. A charge was levelled against me that i was involved in it and that only on the basis of my intelligence the British troops which planned to ambush and were hiding themselves in nearby mountains were besieged by Turkish Army and suffered heavy losses. Moreover there was also a charge that i participated in a military expedition in 1915-16. I gave a sole reply that being and Ahmadi it was my religious duty to cooperate with the Government in power. I was sent in a military camp for court martial. But when the military guards received an order from an officer that he should be safely taken to the officer’s camp, it brouth great astonishment to them. I was lodged in a camp. It was a Turk POW military officers camp.

After 4 or 5 days i was taken to Cairo where i was put in Qasar -e- Nile Fort situated near the bank of the river Nile. I had to undergo imprisonment for 7 months. The Turks, Bulgarians and German military officers were also present there. Zaghlul Pasha was imprisoned for one or two days in the Fort”.

Sources:

1) Alfazl Qadian, 13 april, 17 september, 1917 and 1918

2) Peter mansfield, op. cit. P. 194

3) Tw Lawrance (of Arabia), Seven Pillars of Wisdom, Trinity Press, London 1973. PP 65-71

4) News and Notes series VIII, Nob 6. December 1919 P 61. (confidential)

5) Knightly and Simpson, op, clt. P. 96

6) G.V.Carey and H. S. Scott. An outline History of Great War, (Allenby’s Despatch, 31 October 1918) Cambridge University Press 1929 P 236.

After the war, Zainul Abdin was sent to India. Mirza Mahmud had full knowledge of his arrest. He called on the Viceroy of India to secure his release. He was freed and reached Qadian on 26 May, 1919. He held the post of Propaganda Secretary for a number of years at Qadian.

Balfour Declarartion:

Over a month before the capture of Jerusalem, on 2 November 1917, the notorious Balfour Declaration was issued by the British Government in the form of a letter written by the British Secretary of State for Foreign Affairs to Lord Rothschild. Arabs knew nothing about the Declaration. The British Imperialists were double dealing with the Arabs.

The British pledged Arab independence in return for help in the War against Turks. This can be corroborated by the correspondence that took place during the period July 1915 to March 1916, between the Sharif Hussain of Mecca on behalf of the Arabs, and Sir Henry MacMohon, the British High Commisssioner in Egypt on behalf of the British Government. But the British deceived Arabs to appease ZIONISTS and fulfil their SINISTER political designs in the Arab world. The British Government also concluded an agreement with the French Governmnet in May 1916 in consultation with the Tsarist Russia which stipulated that Palestine was to be separated from Turkish territory and subjected to a special regime but not given independence. It is called Picot Skyes Agreement. The agreement was secret until November, 1917 when the Communist Government in Russia published a copy of it found iin the archives of the Foreign Ministry at Patrograd.

Sources:

1) Zain ul abdin, Hayat-e-Aakhrat, Rabwah, 1952 P 50

2) Tarikh-e-Ahmadyat vol IV P 465

3) Sami Hadwai, Bitler Harvest, Palestine Between 1914-1979, the Carvan Books, USA 1979. P 11

4) Knightly and Simpson op clt P 90

The Turks gave it wide publicity to stop the Arab Revolt. Jamal Pasha, the Turk C-in-C sent the details of agreement to Faisal, the son of Sharif of Mecca through a secret letter. The British were perturbed over it, but the Foreign Office eventually, on Wingate’s advice and with the approval of A.J. Balfour, the British Foreign Secretary authorised the British agent at Jeddah to send Hussain a master piece of evasion, distortion, omission and which in effect derided that the Sykes Picot agreement existed.

Imperialist intrigues against the Muslim World constitute a tragic part of history. We are, however, concerned only with what Mirza Ghulam and his successors say about the colonization of Jews in Palestine and dismemberment of Turkish Empire.

Prophecy about Israel fulfilled:

Qadianis had always held the belief that in accordance with the prophecies of the Promised Messiah, a Jewish state would be established. His prophecies about gathering of Jews in Palestine and change in the attitude of European nations for them are quite clear. The following prophetic utterance of the Mirza are given to elaborate his viewpoint: ” I have saved israel from detriment. The Pharaoh and Haman, the armies of both, in the wrong. Avenues useful for Arabs. Arabs set out from their home”.

Review of Religions, after giving these prophecies of Mirza Ghulam says: The prophecy contains the revelation, ” I have saved israel from detriment. This indicates that the calamity was to result in some advantage for Jews”.

Giving a background to the Jewish ‘nationalist’ movement that emerged during the 1st World War, the paper adds:

“A very feature of the War (1914-18) was relief to the people of Israel. This feature of the prophecy received a clear fulfilment. The War was not yet over when, as a consequence of War itself, Mr (later Lord) Balfour declared that the people of Israel who had been without a “homeland” would be settled in their ancient “homeland”, Palestine. The allied nations promised to compensate the people of Israel for injustices done to them in the past. In accordance with that declaration, Palestine was taken from Turkey and declared the national home of the Jews. The administration of Palestine was shaped so as to make it easy for Jews to make it their homeland. A very old demand of the Jews that conditions promoting their national cohesion should be created for them was met”.

The paper continues that the strangest thing about this part of the prophecy is its references in the Holy Quran of gathering of Jews in Palestine in latter days. “The promise of latter days relates to the Promised Messiah. The regathering of Israel, therefore, was to take place in the time of the promised Messiah …. The Quranic words..’We shall bring you toghether’ refer to the present influence of Jews into Palestine. Jews from different countries are provided facilities of travel and rehabilitation. The revelation of the Promised Messiah said, “I will, relieve the Children of Israel’, This indicated the end of opposition which nations of the world had offered so long to an independent home for Jews”.

(Note: As you can read, this kind of wrong prophecies and manipulating of the Quranic verses into own personal wishes are carried out by Wahabis and Deobandis also, they also misguide Ordinary Muslims by the wrong usage of Quranic verses).

This makes Qadiani’s attitude clear about the gathering of Jews in Palestine and the creation of their ‘State’ against all cannon of Justice. Jews should be indebted to the Mirza for he prophecized them a bright future in early 20th century, many years before the Balfour Declaration, Bahaullah, a contemporary of the Mirza and a Jewish-Zionist agent also published his Alwah, revelations and utterances predicting the establishment of a state for Jews and sympathized with their ‘nationalist aspirations.’

The War Ends:

Turkey sued for an armistice with the Allies in October, 1918 and the German High Command did so after a month. The war came to an end.

The Muslims of India had great sympathies for Turkey and its Sultan. They felt the anguish of the crumbling Empire which subsequently culminated into Khilafat Movement. On the other hand, Qadianis rejoiced the fall of Hejaz, Baghdad, Syria and Constantinople and celebrated the occasion with illuminations. They emphatically assured the British Government of the unflinching loyalty and whole-hearted devotion of Qadiani community at every critical juncture. The underlaying motive has been given by Alfazl:

“As a matter of fact, the British Govt is a shield under the protection of which the Ahmadi sect goes on advancing further and further. Just move away from this shield and you will be pierced by a volley of poisoned arrows from all directions. Why should not then we be grateful to his Government? Our interests are linked with this Govt to such extent that its ruin will be our ruin and its progress our progress; where ever the British Empire spreads, we will find a field for our Missions.”

The Muslims generally refused to participate in the so-called peace celebrations and faced the repressive measures of the British Govt. At the Amritser Session of the Muslim League, it was declared that the Muslims should abstain from such celebrations as their holy places had been waned from the Muslim custody, and their religion forbade any such rejoicing and whenever there was any conflict between the command of their faith and the wishes of the officials, their first duty should be to obey the former, which no earthly consideration could possibly override. It was also resolved to launch an agitation, including the boycott of the British Army.

It is interesting to quote from a Christian missionary journal’s confidential report about Muslim reaction to the Peace Conference celebration:

“As we go to press, the Victory Celebrations are almost on us. At the last moment, a fatwa has gone forth from Lukhnow to the effect that it is Haram for Muslim to take part in the rejoicings. ‘How can true believers, it runs, rejoice when there is the prospect of their last great power passing away, when the Khilafat of the Prince of Believers, the deputy of the Prophet of God, is like a lump of wax, nay, say rather when preparations are afoot for the ruin and destruction of Islam itself.’ This is rather a time for mourning . (Maulana Abdul Baari of Lukhnow).

The fatwa is being acted upon in this city, as in many other, down every bye lane the notice is being distributed. Mass meetings of Hindus and Muslims making common cause are being called to put into effect the injuctions of Mahatma Gandhi and Maulana Abdul Bari. Muslim leaders have gone so far as to threaten the Muslims, who take part in it.

Those who took part in Victory celebrations were called traitors of Islam (Note: What else the west would thing that we would gave them??? do we put flowers for those traitors?) by the Muslim press. We have no hesitation in characterizing those who profess to be Musalman but had the heart and audacity to join the Peace Celebrations, in spite of the fatwa of the ulema to the contrary, as no better than traitors to Islam whether they have became Kafirs or not it is not for us to say, it is for the ulema to express an opinion on the point (The Musalman Calcutta, Friday January 9 1920).

Qadianis rejoiced the occasion and took active part in the Peace celebrations.

Alfazl Wrote:

“On 13th (November 1918) when Germany signed the Armistice and the War ended, a wave of happiness and joy passed through the heart of all the people (in Qadian) like an electric current. Whosoever heard the news, brimmed with happiness and joy. The offices of both the schools viz. Anjuman-i-Tarraqi-i-Islam and Saddar Anjuman-i-Ahmadya were closed. A meeting was held in Masjid-e-Mubarik after the Asr prayers. Maulana Syed Muhammad sarwar shah, in his address, expressed satisfaction over the British victory on behalf of Jamat Ahmadya. he stated that the victory would prove very beneficial for the long term objectives of Ahmadya jamat.”

Tarikh-i-Ahmadyat Says: ” Congragulatory telegrams were sent on behalf of Hazrat Khalifa-ul-Masih II and Hazur (mirza mahmud) himself sent a sum of Rs. 500 to the Deputy Commissioner, Gurdaspur to spend it wherever he deemed necessary. Before that he had handed over a sum of Rs. 5,000 to the Deputy Commissioner for the purposes of War when Turkey and Austria surrendered. On the occasion of rejoicing over the British victory, Maulvi Abdul Ghani, Secretary Anjuman-i-Ahmadya for War Assistance and Sheikh Yaqub Ali, Editor, Alhakam, Qadian sent congratulatory telegrams to His Honour Lt. Governor of the Punjab.”

Mirza mahmud, in his Present to the Prince of Wales (1921) states:

‘His Majesty, the King-Emperor and your Royal Highness are witnesses of the fulfilment of this (the Mirza’s) prophecy by virtue of the victory which was vouchsafed to Britian as a result of the Promised Messiah’s prayers; the Kaisar is a witness of its fulfilment by virtue of defeat sustained by him and Czar has sealed its truth by the misery suffered by him.’

Further after the war and after the Martial law in Panjab: When Muslims Hindus Sikhs were all ready to cast out the British rule during those days Ahmadya jamat stops his followers to participate in any of the event.

Alfazl Qadian states:

“Kabul has declared war on the British due to its foolishness. It is obligatory for all the Ahmadis to serve the British Government and it is our foremost duty too, Moreover, the Afghan War had a special significance for us; as Kabul is a land where our precious men were executed mercilessly with out any reason. It is also closed to Ahmadyat and door of truth are shut on it. For the sake of propagation of truth, it is the religious duty of the Ahmadis to join the British Army and to assist the Government in order to remove the harsh obstruction (in the way of preachings). Thus go on endeavouring to set up those branches which has been prophecized by the Promised Messiah (Mirza ghulam ahmed).”

Similar views were expressed by a Missionary paper in its confidential report on the Afghan War:

“Thanksgiving for the breaking down of the stronghold of ISLAM through the War….That today there are only two lands closed to the Gospel, Arabian and Afghanistan; and of these the former is now being opened up, and that Baghdad is already in our hands; and for the latter, who can tell what will be the result of the War proposed by the Ameer of Kabul.” (source: News and Notes, Series VIII, No.2, June 1919 (Strictly Confidential).

Ahamdya jamat was also used for the Spying purposes in Russia, The war provided a good opportunity to Mirza Mahmud to send many spies in different countries in the grab of Ahmadya Missionaries. They were despatched specially to those countries where there was a dire need to serve the British and Zionist Political interests. In close collaboration with the British Political Department, many trained spies went to the Middle East, Afghanistan, Turkey and Russia. Special importance was given to Russia as the Anti-Imperialist policies of the Communist Regime posed great threat to the British ascendency in India.

Now i am leaving further more details and would like to go on the Palestine Mission:

Palestine Mission:

Mirza Mahmud chalked out a vicious programme for the Middle East by Zafrullah khan who worte it down on the wishes and principles of Jewish Zionist Occupiers, in accordance with the instructions of the Colonial Office, London. In October 1924, on his way back to India, he stayed at Grand Hotel, Paris alongwith Sir Zafarullah khan. On 27 October, he went to a Cabret caleld the Cabrel Duneont to see a show of ‘life and death’. He also desired to see the sexual behaviour and aspects of nudity of the European Society. He took zafarullah to an opera house and saw obscene scenes and performance of French GAY GRILS (lesbians). This is his own confession. he left the house only after the end of the show. (alfazl Qadian 7 july 1946)During this short stay in Egypt, the Egyptian Muslims staged violent demonstration and disrupted the reception being arranged for Mirza Mahmud by some Ahmadis and pro-British elements. Mirza Mahmud says:

‘When i was coming back from England in 1924, the Ahmadies of Egypt convenced a meeting at Alexandaria in order to decide about making arrangement for my reception, whereupon people accusing them of being agents of the British attacked them unaware and killed some innocent members of the party, causing great damage to the property of certain others.’

In the light of “achievements of the tour” and in accordance with the advice he received from the senior British officials in London, Mirza Mahmud chalked out his future political programme. He paid a good deal of attention to the affairs of Middle East where Qadianism had no roots and tried to involve his community to serve imperialist aims. he launched his vicious plan by setting up Ahmadya Missions in the Arab lands. For that purpose, he sent Waliullah shah and Jalaludin Shams to Middle East in June 1925. Both these Imperialist agents reached Syria which was then under the French control. Shams stayed in Syria and Waliullah proceeded to Iraq to deliver some important letters to certain British functionaries. He called on Sir Percy Cox, the British High Commissioner of Iraq to presuade King Faisal to remove the ban imposed by the Government on the activities of Qadiani Jamat in Iraq. Through the efforts of Sir henry dobbs, the new B. H. C, and with the active support of Rustam Bay Haider, Minister of Finance, Iraq, who was an old friend of Waliullah, King Faisal agreed to relax restrictions on Qadiani Jamat. Mirza Mahmud, in one of his addresses to his community explained its political significance and implications for Qadiani Jamat:

In his Mission Report to Qadian, Shams stated the difficulties being forced in ‘Tabligh.’ He hinted at the political unrest prevailing in Syria and paid great tribute to the British for the protection and help extended to the Ahmadya missionaries by their diplomatic missions abroad.

In December , 1927 some Syrian nationalists provoked by his activities made an attempt to his life. He, however, narrowly escaped. Mirza Ahmad took strong exception to this attack. He sent protest letters to the British and French officials, specially to Henry Pansot, the French H.C in Syria. On the other hand Syrian Muslims continued to press for his expulsion and closure of Qadiani Mission both for religious and political reasons.

In 1928, Martial law was lifted and Tajuddin Al-Hasni was invited to form a Cabinet. Elections were announced to be held on 10 March 1928, and a day before that the French Govt. served a 24-hour expulsion notice on Jalauddin Shams. He on the instructions of Mirza Mahmud, left for Palestine. Munirul Hasni, a Syrian Qadiani convert was appointed an Amir in his place.

Shams reached Palestine in March 1928. In the words of Allah Ditta, a notorious Qadiani controversialist, he set up an Ahmadya Mission at Mount Carmel in accordance with the prophecies of the Holy Scriptures. Palestine was under the British mandate and Qadian Mission had their full support. Ahmadi agents were active in Palestine since the time of Mirza Ghulam Ahmed. They maintained links with secret Jewish societies, Imperialist-backed nationalist organizations and Freemasonry. According to Dost Mohammad Shahid, the compiler of Tarikh-e-Ahmadyat, Muhammad Al Maghrabi of Tripoli has secretly been propagating Ahmadya creed for the last 23 years (since 1905). Mirza Ghulam ahmed himself has employed certain Arabs to distribute anti-Jihad and pro-British litrature in the Arab World. At Acca near Haifa (now a center of Bahaism) Sheikh Ibrahim, a member of Shazilya Sufi Order was a Qadiani plant. By 1930, Saleh Abdul Qadir Owda of Kababir converted to Qadianism. On his arrival at Palestine, Shams found an already existing community of Ahmadis flourishing there. (as we shown in pictures in our first article)

Shams called on Sir Herbert Plumer, The High C. of Palestine and held informal meetings with other British officials. Mirza Mahmud made contacts with the India Office, Lord Irwin, the Viceroy of India and Colonial Office, London to seek instructions on the future political role of Qadiani Mission in Palestine. Jewish circles looked favourably to the formal establishment of an Ahmadya Mission in Palestine. The mission was immediately turned into a headquarter for the whole of Middle East. Qadiani missionaries of Egypt, Syria, Iraq and the Gulf received guidelines from Palestine Mission to carry out their politico-religious activities. The head of the Palestine Mission ferquently toured the Middle East and sent his secret reports to Qadian.

Palestine mission played a leading role in fulfilling the political aims of Zionism. It is rediculous to believe Jewish conversion to Ahmadyat, which is a plantation of their own. Jews had not spared Jesus Christ, the Real Messiah, how could they believe in a false messiah of Qadian?. One who knows the Jewish mind can easily understand that Jews could never allow a mission to be established in Palestine if it went against the basic ideology of Zionist State. They never let anti-Jewish religious organizations flourish in the ‘Promised Land.” Qadiani and Bahai missions were exceptions. The Qadiani mission proved highly harmful to the political struggle of the Palestine Muslims. It aimed to sabotage their liberation movements and led to create reactionary pressure groups among Muslims by turning them in to Ahmadya or Wahabi heretics. It also served as a base to launch and support pro-imperialist policital movements in Arab lands and to maintain the flow of spies to Middle East countires. Jewish Agency subsidized the Mission for furtherance of its political ends. Jews could possibly have no objection to preaching of neo-Judaism under the cover of Ahmadyat.

Shams gradually intensified his ‘missionary’ activities. He distributed anti-Al Jehad -ul- Islami to prove that jehad had been forbidden after the advent of Mirza Ghulam Ahmad, the so called Promised messiah. It was prototype copy of Mirza Ghulam’s booklet: The British Govt and Jehad. Jewish organizations took keen interest in its dissemination on a massive scale during the days when Palestine was in the grip of severe roits. The disturbances started over a dispute concerning religious practices at the Wailing Wall in Jerusalem, took a sharp turn and culminated in a strong Anti-Jewish Movement. Mufti Amin Al Hussaini played a leading role in organizing the Jihad Movement against the Zionist terrorists. To counteract malicious Qadiani propaganda campaign, Al Majlis-e-Islami Ala and Jamiat ul Shuban ul Muslimin rendered significant services.

Once Shams was attacked by Arab Mujahidin but succeeded in escaping to nearby Jewish settlements. There remained a constant strife between Palestinians and Jewish-backed Qadiani elements in around mid-twenties in British mandated territory of Palestine. During his tenure, Shams was able to set up a ‘Mosque’ In Kababir (April 1931) with the Zionist aid and extended the sphere of his activities to the Gulf states.

Jerusalem Congress:

In 1924, after the riots of Wailing Wall, i-e Al-Aqsa Masjid, the League of nations sent a Commission to decide the matter. Its report pointed out the Islamic Right of Property but Jews continued their VIOLENT ATTACKS on Muslims. To meet Jewish challenge and to provide a common platform for Muslims of the world, Mufti-e-Azam gave a call for World Muslim Congress at Jerusalem from 7-16 December, 1931 (27th Rajab).

The Congress was held in Roozatul Muaarif Hall, Jerusalem. Indian Muslims were represented by Allama Dr Muhammad iqbal, Maulana Ghulam Rasul Mehr, and Maulana Shaukat Ali, Allama Iqbal and Mehr, on their return from the Round Table Conference, London reached Cairo on 1st December 1931, They were received by the representatives of Shuban-ul-Muslimin, Jamiat-ul-Rabita-Al-Hindia, (a predominately Qadiani Organization), Dr Abdul Hameed, Saeed Bey (member parliment). Allama Rashhid Raza (Editor, Alminar), Master Imam Din Sialkoti, Khurshid Alam, Sheikh Muhammad Hussain and Sheikh Mahmood Ahmad Irfani (Qadiani). Irfani edited a paper Al Almamul Islami, In Arabic to propagate Imperialist point of view on political matters. He sowed the seeds of mistrust and created dissentions among Arab world. He was an active member of Rabita Hindiya.

On 2nd December, Shams reached Cairo. he met some Muslim leaders and exchanged ideas on Palestine affairs with them. Next day, the Muslim delegates left for Damascus and reached Jerusalem on 25 December to participate in the Congress. They were received at Jerusalem Railway Station by Mufti Amin-ul-Hussaini and other leading members of the World Muslim Congress.

Qadianis and Jews lobbied to attend the Congress. Sir Wauchope, the British H.C of Palestine persuaded some Muslim representatives to secure an entry for Qadianis but neither Jews nor Qadianis were allowed to attend any of its sessions.

Journalists were admitted, except the first day, but no Jew or Qadiani could enter the hall in the grab of a journalist. A Christian magazine sent a Jew as its reporter, who was not admitted. The editor was asked to send any Christian or Muslim in his place.

Tarikh-i-Ahmadyat claims that Mirza mahmud was invited to attend the Conference but he instructed Shams to represent. It is a totally baseless and even rediculous claim. Rather Muslim delegates kept a close watch on Jews and Qadianis. Shams was not allowed to attend the Conference. Tarikh-i-Ahmadyat admits that ‘Although he was refused admission, it established the international position of Ahmadya community.’

The Muslim World Congress was very successful. It was attended by leading Political and Religious personalities of the Muslim World. Abdul Aziz (Tunisia), Musa Jarullah (china), Raza Towifq (Turkey), Saeed al Jezairi (Algier), Rashid Raza (Egypt), Ziauddin Tabatabi (former Premier of Iran), Sheikh saeed Shamal (grandson of Imam Shamal of Russia) and representatives from Balkan, Yugoslavia, Africa, Java, Ceylone etc were present at the opening meeting which took place at Aqsa Masjid, Besides 133 delegates a large number of freedom fighters from Jerusalem and other parts of Palestine participated in the Congress.

Qadiani agents launched a malicious campaign against Mufti-e-Azam, in collaboration with Jews and certain dissidents of Nashashabis who did not submit to the Mufti’s Taking the lead of the whole affairs and so adding to his infulence. They gave to the outside world the gravest misgivings upon the bonafides of the Congress. Rumours were spread that Mufti-e-Azam would proclaim himself caliph in few days.

The Zionists were alarmed at the united Muslim front while Muslims of the world came to know of the injustice being done to their Palestinian brethern. The Grand Mufti convinced the delegates that the Zionists had intended to conquer the Buraq Sharif (The Wailing Wall) for Judaism and their aims had also been extended to the Al Aqsa Masjid. (Which is now clear). The resolutions of the Congress included the establishment of a Youngmen Muslim Association, a Muslim University in Jerusalem and provision of help to Arab peasants in Palestine.

In last week of December, Shams left Palestine for India. Allah Ditta the new missionary arranged a farewell party in his honour which was attended, among others, by some Christians and Jews. They spoke high of him and paid him glowing tribute.

Invidious Policy:

Allah ditta was a Qadiani missionary in Palestine from September 1931 to January 1936. He continued to propagate the political theory of Qadian which centered on active cooperation with the British Imperialism and abrogation of Jehad. He also organized a para military organization to combat nationalist activities. It comprised notorious terrorists of Egypt, Syria and Palestine. Ali ul Tafraq, Ahmad Misri, Salim rabani, Abdul Rehman Barjavi, Saleh Owdi, Khizr Afandi and score of other subversive elements had been active in Arab countries. They joined Qadiani organization at the behest of the Jewish Agency and Sabotaged the Activities of the organizations of Palestine Arabs.

In the same year, the French Govt expelled the Ahmadya missionary from Syria for some unknown reasons:

“This year (1934) Munir ul Hasni, the (Qadiani) missionary at Syria was expelled by the French Government and reached Haifa (Palestine).”

During his stay in Palestine, Allah ditta completed the construction of the “Mosque” at Kababir and a library, a book depot and a printing press were established.

In 1936, the new Qadiani missionary was sent to Palestine. During his 5 years tenure in Palestine. Allah ditta organized resistance against Arab Freedom Fighters. Anti-Islamic literature was widely circulated and maximum support was extended at political level to Anglo-Zionist policies. The Qadiani journal Al-Bushra provoked all sections of Muslims in Middle East. The Reactor of Al Azhar University protested to the Home Minister against the distribution of Qadiani literature in Egypt and demanded a total ban on it. Palestine Mission contributed thousands of rupees to Qadiani exchequer. The total number of Qadianis living in Palestine were said to be 500 only but their contributions ran into thousands of rupees. Allah ditta’s own admission is stated below:

“Ahmadya Jamat in Palestine is a very sincere one. Their annual subscriptions amount to thousands of rupees.” (alfazl Qadian.29 Feb 1944).

One can easily understand that ZIONISTS placed large funds at the disposal of their Qadiani agents to help them carry out subversive activities in and outside Palestine. There were frequent instances of attacks and maltreatments meted out to Qadiani agents by freedom lovers in Arab lands.

1974 Declaration by World Muslim League

(Rabita al-Alam al-Islami)

World Muslim League held its annual conference at Makkah Al-Mukaramma Saudi Arabia from 14th to 18th of Rabiul Awwal 1394 H (April 1974) in which 140 delegations of Muslim countries and organizations from all over the world participated. I (Mohammad Bashir) too was there in this Conference alongwith the other journalists from all over the world. The Conference unanimously adopted the following Resolution regarding Qadianism.

Qadianism or Ahmadiyyat: It is a subversive movement against Islam and the Muslim world, which falsely and decietfully claims to be an Islamic sect; who under the guise of Islam and for the sake of mundane interests contrives and plans to damage the very foundations of Islam. Its eminent deviations from the basic Islamic principles are as follows:

Its founder claimed that he was a Prophet.

They deliberately distort the meanings of the verses of the Holy Quran.

They decalred that Jehad has been obolished.

Qadianism was originally fostered by the British imperialism. Hence it has been flourishing under her flag. This movement has completely been disloyal to and dishonest in affairs of the Muslim Ummah. Rather, it has been loyal to Imperialism and Zionism. It has deep associations and cooperation with the anti Islamic forces and teachings especially through the following nefarious methods:

Construction of mosques with the assistance of the anti Islamic forces wherin the misleading Qadiani thoughts are imparted to the people.

Opening of schools institutions and orphanages wherein the people are taught and trained as to how they can be more anti Islamic in their activities. They also published the corrupted versions of the Holy Quran in different local and international languages.

In order to combat these dangers, the Conference recommends the following measures:

All the Muslim organization in the world must keep a vigilant eye on all the activities of Qadianisin their respective countries; to confine them all strictly to their schools, institutions and orphanages only. Moreover he Muslims of the world be shown the true picture of Qadianism and be briefed of their various tactics so that the Muslims of the world be saved from their designs .

They must be declared non Muslims and ousted form the fold of Islam. And be barred to enter the Holy lands.

There must be no dealings with the Qadianis. They must be coycotted socially , economically and culturally Nor they be married with or to Nor they be allowed to be buried in the Muslims graveyards. And they be treated like other non Muslims.

All the Muslim countries must impose restrictions on the activities of the claimant of Prophethood Mirza Ghulam Ahmed Qadiani’s followers; must declare them a non Muslim minority must not etrust them them with any post of responsibility in any Muslim country.

The alterations effected by them in the Holy Quran must be made public and the people be briefed of them and all these be prohibited for further publication.

All such groups as are deviators from islam must be treated at par with the Qadianis.
Orignial Scan of the declaration In Arabic is Given Below

Stay tunned for Part three which will deals with the Qadiani History and Role in Kashmir issue and their traitors involved in sabotaging Muslims and not only Muslims but in fact Goyim.
QADIAN TO ISRAEL (THESIS AND CASE RESEARCH STUDY OF QADYANISM)

Panjab intelligence Version

What Secret Report of the Panjab CID says about the origin,

Growth and Development of

The Ahmadya Movement

The Mirza Family and the Mutiny of 1857

Mirza Ghulam ahmed of Qadian. District Gurdaspur, the founder of the Ahmadiyya sect was born in 1839. He was descended from a Moghal family of Samarkand which emigrated to the Panjab in 1530 and settled in the Gurdaspur district. For several generation the family held offices of respectability under the imperial Government and it was only when the Sikhs became powerful that it fell into poverty.

Mirza Ghulam Ahmad’s Claims and Muslim Reaction:

During the reign of Ranjit Singh, however, Mirza Ghulam ahmed’s father, Ghulam Murtaza, was recieved back into favour and with his brothers performed efficient services in the Maharaja’s army on the Kashmir frontier and at other places. On the annexation of the Punjab by the British, jagirs of the family were resumed but pension of Rs. 700 was granted to Ghulam murtaza and his brothers and they retained their proprietary rights in Qadian and the neighboring village. The family did excellent services during the mutiny of 1847.(1)

Mirza Ghulam Ahmed first came to notice in 1876 when he claimed to recieve revelations direct from God. In 1883 he published revelation referring to himself as a messenger and Prophet. In 1891 he declared himself to be the Promised Mehdi or Messiah of the Muslim faith, a claim which led to the issue of fatwas in 1876-1891 condemning him as an infidel by leading “ulemas”. Being a skilled theologian and dialectician, however, he soon won over a large number of people of his tenets, though he was of course condemned by all orthodox Muhammadans as an impostor and heretic. The beliefs of the Ahmadis are briefly summarised in the Mirza’s decalogue which he called the ten conditions of ‘Baiat’ (initiation). In them sympathy with all persons, Muslim or non-Muslims is enjoined, and it is asserted that the conquest of the world to Islam is to be effected by peace and not by war. The Mirza’s speeches and writings and his proselytizing zeal naturally led to some ill- felling, yet, so far as is known, there is not a single incident on record in which his followers have been denied the use of mosques or Muhammadan burying grounds or have in any way been molested, except in one case at Cuttack where some convert to Ahmadiyyaism whished to change the form of worship in the principal mosque in the town -a course to which the rest of the Muhammadan population naturally objected.

Prophecies about Lekh Ram and Abdullah Athim (1891-97):

Mirza ghulam ahmed proved to be a greater danger communally than religiously owing to his prophecies foretelling the deaths of his opponenets. In 1886 and again in 1893 he issued notices prophesying the death of Pandit lekh ram by violence. This “prophecy” was fulfilled by the murder of (Pandit Lekh Ram on March the 6th, 1897). Ghulam ahmed’s prophecy naturally aroused suspicion against him of complicity in the murder. Government shared the suspicion and search warrant was issued for the search of Mirza Ghulam Ahmed’s house at Qadian. Nothing incriminating, however, was found. Pandit lekhram’s history is not without interest. He was at one time employed in the North- West Frontier Province Police (this province is now situated in Pakistan and known as KhyberPakhtunkhwa), but, owing to immorality and neglect of duty was reduced in rank and eventually resigned in 1884. He subsequently became a prominent Arya Samaj preacher). The immediate reactions of Lekh Ram’s murder on Hindu- Muhammadan relations were considerable. The first result was a reconciliation between the two sects into which, the Arya Samaj has split. The orthodox Hindus and Sikhs sympathized with the Arya Samaj, who however, somewhat alienated Sikh sympathy by comparing Lekh Ram to Guru Gobind Singh. The situation at the time was further complicated by the fact that five or six murders of Hindus by Muhammadans had recently occurred and appeared to have been more or less due to fanaticism.

Agitation, however, was chiefly confined to the educated classes in Lahore, Amritser, Ludhiana, Hoshiarpur, Ferozpore and Peshawar and was especially noticeable among the student class. Ill-feeling was stirred up by the Arya community but no outbreak occurred as a result and the situation gradually returned to normal. A proposal to put Mirza Ghulam Ahmed on security under section 107, C.P.C was considered but did not materialize.

Mirza Ghulam ahmed’s prophecies about this time began to attract wider attention. He prophesied the death of a Christian opponent Abdullah Athim, who died within the period foretold by the Mirza. In 1897 Dr. Clark, a C.M.S. (1) missionary, brought a case against him under section 107 C.p.C., alleging that he had deputed a man to murder him. Mirza ghulam ahmed was discharged but at the same time he was warned by the trying magistrate to desist from publishing inflammatory and provocative pamphlets, and was told that unless he adopted a moderate tone he could not fail but bring himself within the reach of the law.

Death of Mirza 1897- May 1908:

Down to his death in May, 1908, Mirza Ghulam Ahmed continued to propagate his faith with remarkably little opposition from orthodox Muhammadans. There was of course occassions when his teachings were actively resented, as for example, at Amritser in November, 1905, when the Police had to escort him from a public meeting to save him from an assault. Othodox opinion was aroused against him on that occassion by his eating and drinking on the platform from which he was speaking during ‘Ramzan’. When not carried away by his proselytizing zeal and extravagances in debate, then he often made use of language which did not really reflect his true opinions or even his teachings. The Mirza’s general outlooks on other religions appears to have been tolerant, if at times somewhat inconsistent. Thus, while he prophesied the speedy death of his enemies he declared that Muhammadans must allow the members of all other religions to live in peace, and likewise while condemning the whole Christian religion as false and anti-Christ, he nevertheless believed in Christ as a mighty prophet of God, not himself divine, but a divine messenger, who died (according to the old tale beloved by Hindus and Christians) in Kashmir. Speaking at a public meeting in Lahore in September 1904, he remarked that he did not consider all non-Muslim faiths false, and added that it had been revealed to him that Ram Chandra and Krishna were true men of God and that he had no patience with those who spoke ill of them, he considered Baba Nanak as a true worshipper of God.

Loyality to the British Government:

His attitude towards Government was throughout one of loyality. In 1895 he published a pamphlet explaining his attitude toward the British Government in which he denounced ‘Jihad’ and enjoined loyality and goodwill towards Government.

After the death of Mirza Ghulam ahmed, his successor was Hakim Nuruddin, who has also an interesting story but we will not talk into that, though nurudin worte several books of which ‘ Faz ul Kitab” is the most noteworthy. It is a commentary on Christianity and was written under special instructions from Mirza Ghulam ahmed. Nur-ud-din commanded great respect among the Ahmadia sect and was considered to be the chief pillar of their faith. It was the reason that on the death of Mirza Ghulam ahmed the leading men of the Ahmadiyya sect elected him as their Khalifa which position he held till his death on the 13th march 1914. During his khilafat nur-ud-din spent most of his time in Qadian and confined his sole attention to the propagation of the Ahmadiyya tenets and doctrines, a duty which he performed with great zeal and fervour.

After his death the ahmadiyyas were splitted up into two parties, one party favoured the succession of Muhammad Ali, M. A , editor of the “Review of Religions”, and the other party, which commanded a majority, selected Mirza bashir-ud-din Mahmud, the son of the founder of the sect.

Muhammad ALi’s colleagues formed a separate society in Lahore where they founded the Ahmadiyya Anjuman-i-Ishaat-i-Islam and college of the same name.

First World War (1914-18)

From 1914 to 1918 the Ahmadis were politically quiescent. Their activities, such as they were, were mainly confined to public lectures which were not particularly well attended. Their record during the Great War was one of continuous loyalty. They subscribed to Government war loans, and towards the end of the war offered a double company of Ahmadis which, however, was never formed owing to the termination of the war. A territorial unit was subsequently raised.

Mirza Mahmood’s Visit to Europe 1924:

In 1924 Mirza Bashir -ud- din mahmud ahmed visited Europe with a party of 12 secretaries. The Party visited Rome, Paris, London and Venice. Reports were subsequently received that the Mirza had been in touch with communists and German nationalists, but there is no reason to regard them as true. It is of interest to note that the Ahmadis are much interested in Russia as they believe in a prophecy which promises them predominance in Moscow one day.

Ahmadis Killed in Kabul 1924-25:

The proselytizing zeal of the Ahmadis aborad has never met with any serious opposition except in Afghanistan. In September, 1918, it was reported that the Ahmadiyya movement was slowly but steadily spreading through Kabul and parts of Afghanistan. Information about the same time showed that the Ahmadis as a whole were distinctly anti-Afghan and that they were preaching that Afghanistan was the ‘dar-ul-harb’ whereas india was ‘dar-us-salam’. (Note: the same type of preaching has been carried out by zionist’s cia’s creation taliban who declare the Islam state of Pakistan as ‘darul harb’). This attitude was no doubt due to the stoning of two Ahmadi Maulvis a few years previously and to the general attitude of repression adopted towards the Ahmadis by the then Amir of Afghanistan. At the end of August, 1924, an Ahmadi missionary named Niamat Ullah Khan was stoned to death at Kabul for heresy. His execution was denounced not only by the Ahmadis in India but also by most of the orthodox Muslim press.

In February, 1925, two Qadyani shopkeepers in Kabul was also stoned to death for heresy. They had been convicted by the ‘Mullahs’ of heresy, and their sentences received the approval of the Afghan official authorities as a Police Superintendent and 15 constables were present at the execution. Ahmadi meeting of protest were held throughout India, and protests were also raised by the Ahmadis in England. The sensation caused restrained the Ameer as no further executions took place. After these executions there were rumours that the Ahmadis contemplated sending ‘Jathas’ to Kabul to propagate the Ahmadi faith, but the proposal never materialised. The relations of the Ahmadis with the present King of Afghanistan appear to be cordial, for on the occasion of his recent visit to England the Ahmadiya community in England presented him with an address of welcome. (2) (Note: who knows now a days taliban leaders not all of them but in higher stationed ‘Commodors” are infact those Ahmadis hiding behind the curtain of Islam and killing innocent Muslims and leaving the true enemies i-e occupied forces).

Ahmadya Activities in India and Abroad 1928:

A part from their communal activities the Lahore and Qadian Ahmadis are a well-organized and financially sound community with missions abroad and in India. Founded in 1914 as the “Anjuman-e-ishat-e-islam’ the Lahore section is mainly financed by regular subscription and by the sale-proceeds of religious books and has an annual income of about three lakhs of rupees. These funds are satisfactorily controlled, and there are capable secretaries in charge of the various funds, such as the ‘ tabligh fund’, the mission fund, the litrature fund, the ‘zakat’ fund, the buildings and books funds. Of their missions abroad the Working mission is the best known and has made about 1.000 converts in England. The heads of the working mission are Khawaja Kemal-ud-din and M. Abdul Majid. There is also German mission which was established in 1922 by Mubarak Ali and Sadar-ud-din. The construction of a mosque was delayed owing to a rumour that the Ahmadis were pro-British propagandists, but this rumour was subsequently dispelled and large mosque has been recently erected in Berlin. There is a special missionary school at Qadian at which students who have passed the Maulvi Fazal examination are trained in missionary and propaganda work. The Qadian party has several papers of which the Al-Fazal, the Sunrise, the Nur, the Faruq, the Misbah and the Ahmadiya Gazzette are the best known. The number of their followers was given in the Panjab census report of 1921 as 28,856, but this appears an under-estimate and they probably number about 75,000.(3)

1) The Ahmadyya Sect-Notes on the Origin, growth and Development of the Movement up to year 1938. Source: National Documtation Center, Islamabad)

2) Church Missionary Society London.

Kashmir Committee 1931:

On 26 July 1931, an All india Kashmir Committe was established with Mirza Mehmud as its head. The Ahrar launched a massive movement for the Kashmiri Muslims and ultimately Mirza mahmud resigned.

According to another authentic source Ahrars Launch anti-Ahmadya Campaign in 1932-33, On the 4th March 1933, the Working COmmittee of the Majlis-e-Ahrar met at Lahore and adopted a number of resolutions.It was decided to push forward the campaign against the Ahmadis by the formation of a new body according to the reports of Panjab CiD secret Report on Majlis-i-Ahrar, 1938 (NDC islamabad).

Qadyani Militancy 1934:

IN the meantime, the general attitude of the Ahmadis at Qadian was becoming distinctly militant and aggressive. Reports received in 1934 indicated that there was a marked tendency towards the exercise of autonomy and the establishment of the imperium in imperio by the Ahmadiyya community at Qadian. Some of its local manifestations were the existence of

(a) a body of volunteers who were allowed to use arms for musketry practice.

(b) Ahmadiya courts known as ” Idara-i-Faujdari”. A document purporting to be a “summons” to a ” defendant” in a Qadian analogous to those used in law courts in the document were reported that people were sentenced to boycott if they offended the Ahmadiyyas, that non-Ahmadis were brought into these proceedings under pressure, that Mirza Bashir-ud-din Mahmud had “established a parallel government” in Qadian by introducing the “Mahmudia Penal Code”, which was openly contrary to British Laws, and that it was an ordinary thing for Ahmadi “Courts” to cause a Qadiani to be flogged or turned out of the city; and

(c) the Siyasi Anjuman-e-Ahmadiya, apparently a body interested in political welfare of the Ahmadis.

In 1936, at a meeting of the National League, Shaikh Bashir Ahmed announced that it was essential for the Ahmadis to take an active part in the political life of the country. With this object in view, he said, the Ahmadya Jamat would be prepared to co-operate with Jawahar lal nehru if a suitable programme could be prepared. Under instructions issued by the National League, some Ahmadi volunteers participated in the reception accorded to Pandit Jawahar Lal on his visit to Lahore in May-June, 1936. Then there were issue arosed in 1937, the issue of burial of an Ahmadi into Muslim graveyard, then in the same year the Ahmadi conflict with sikhs was goes on in the same year, serious dissentions broke out in the Ahmadi community in June 1937. Two disaffected Ahmadis, Fakhr-ud-din Multani and Abdul Rehman Misri, published posters containing serious allegations against the personal character of the head of the Ahmadiyya community and Abdur Rehman Misri, who was the Headmaster of the Ahmadi School of religious teachings, started a rival organization called the “Majlis-i-Ahmadiyya Qadian”, with himself as President and Fakhr-ud-din Multani as Secretary. The Lahore Ahmadi party, the Arya samajists, and the Ahrars all took sides with the secessionists. The two rebels were excommunicated and threats of violence were held out against them by Mirza Bashir-ud-Din Mahmud in his speeches. The threats led an Ahmadi fanatic to stab Fakhr-ud-din multani and another Ahmadi secessionist on the 7th August. in 1938 Haji abdul ghani of majlis-e-ahrar was died in un clear circumstances, in Batala. suspicious circumstances of a wound on the head, and it was falsely alleged that he had been murdered by the Ahmadis for his anti-Ahmadi activities. Actually, the Haji had sustained fatal injuries after attending a “drunken dinner‘. The case remained untraced.

Now we will try to summerize this intelligence report. Unqualified support was extended during the Second World War in India and abroad by Qadiani and Lahore Jamats to Allies. that was 1939 to 45, in the elections 1945-46, dubious policy towards Muslim League, Mirza Mahmud remained a protagonist of Akhand Bharatya- United India. It is stated in the Secret Report of Panjab CID files Lahore 15 oct 1938.

Mirza mahmud seemed to stick to Qadian against heavy odds. He advised his followers that after evacuating their women folk they would return to Qadian, because he consider that Partition will be temporary. (Note: which un-fortunately still many Hindu Fanatics and Anti-Islamic and Anti-Pakistani minds thinks). Ahmadis volunteers were activated for protection of Qadian in 1945.

Aspirations To succeed 1946-47:

Ahmadis aspired to succeed the Britishers and to retain Qadian as a buffer state between India and Pakistan in collaboration with Akali leadership.

Ahmadis in Pakistan: 1947-1952:

Mirza mahmud ahmed fled to Pakistan in 1947. He took keen interest in politics and was eager to get a base in Pakistan. Zafarullah represented Pakistan in the UN on Palestine and Kashmir issues as Foreign Minister.

Tehrik-e-Khatm-e-Nabuwat 1953-54:

Qadyani involvement in palace intrigues resulted in an anti-Qadiani movement. Martial Law was clamped on the Panjab. The Tehrik was crushed.

Ayub Regime 1958-68:

Qadiani Community flourished in Pakistan and abroad during the Ayub regime. It was a Victorian rule for them. M. M. Ahmed became a powerful bureaucrat.

Sept. 1965 War: Qadianis were involved in some overt and covert operations during the Indo-Pak War. They aspired to get back Qadian.

Mirza Nasir the Third Successor 1965-1982:

Mirza Nasir Ahmad became the Third head of the community in 1965. During his leadership Qadianiyat spread its tentacles in Pakistan and abroad specially in Africa.

Collaboration with the PPP 1970-71: Ahmadis collaborated with the Pakistan Peoples Party to help it win elections. Role of M.M. Ahmed in East Pakistan crisis (1971) was strongly criticised.

————————————————-

Information till 1971 are taken from :

Sources : Events relating to 1939-1947 are based on following main sources;

Mansergh, Transfer of Power Documents

India Office Records London (India-The War series)

Quaid-i-Azam Papers, The National Archives of Pakistan Islamabad.

Panjab Police Secret Reports 1941-47. (N.D.C Islamabad)

As i have shown some other useful information in older articles about Qadyaniyat on facebook and on this blog, Qadianis were declared a non-Muslim minority by the Senate and the National Assembly of Pakistan in Sep. 1974, through a unanimous resolution. Credit goes to the late Z.A. Bhutto Prime Minister of Pakistan for his bold efforts to solve this 90-year old problem.

Mirza Tahir ahmed Fourth successor 1982:

Mirza Tahir became the fourth head of the community after the death of Mirza Nasir Ahmad in June 1982. During Zia’s Martial Law Anti Qadianis movement gained momentum. In April 1984 Zia’s regime issued Ordinance XX of 1984 to curb anti -state Qadiani activities. Mirza Tahir fled to London. Supreme Court of Pakistan rejected Qadiani appeal against ordinance XX (July 1993).

AN OUTGROWTH OF IMPERIALISM:

The British Imperialism brought many countries of Africa and Asia under its sway int he 19th century. One significant aspect of the growth of colonization was its sinister collaboration with militant Jewish nationalism. Jews had been drifting into England since the days of Crowmwell who wanted to bring back those Jews who had been expelled from England in 1290 by Edward I with a view to obtaining economic advantage for England. During the French campaign in Palestine in 1788, Napoleon recruited Jews from Asian and African countries into his army. He advanced the idea of setting up a Jewish Kingdom in Jerusalem under France’s aegis mainly for strategic consideration.

By 1839, Jewish restoration in the Holy Land was a burning topic. Popular interest had become so intense that the General Assembly of the Church of Scotland, after sending a special commission to the Holy Land to report on conditions there, addressed A Memorandum to the Protestant Monarchs of Europe on the Subject of Restoration of the Jewish People to the Land of Palestine. From this date onwards a pro-Jewish Palestinian debate ran parallel in the London Times with the agitation over the Eastern question.

Liberal Englishmen continued to raise their voices in favour of Jews, Rothschilds and all others were sitting in the background and controlling the masses. A bill removing discrimination against them was passed in the House of Commons on certain occasions (1833, 1834, 1836) which failed in the House of Lords. Nevertheless, an act was passed permitting them to hold the local office of Sheriff. David Solomons was elected Sheriff of London in 1855, and two years later Moses Montefoire was elected to the same office, whereupon Queen Victoria Kinghted him. In 1858, a bill was passed which permitted Jews to enter the British Parliament.

The Jewish idea was propagated by varied agencies based in America and other parts of Europe. Among them were the Furturist, Anglo-Israelites and Freemasons. They worked under different covers for the Jewish cause and influenced the public opinion in discreet manner. Futurists supported the return of scattered Jews to Palestine on the basis of certain Biblical prophecies. Protestant theology, in particular, rested on the belief that the world of mankind was evolving towards a millennium in which holiness was to be triumphant everywhere, and that a primary pre-requisite to this happy eventuality was the ‘return of God’s Chosen People, the Jews, to the Holy Land. That Christ would return, sit on David’s literal throne in old Jerusalem and rule over his peculiar people who would accept him as their Messiah. The magnificent Temple of Ezekiel’s Vision would be built on the ancient Temple now occupied by the Mosque of Omer (Al Aqsa Masjid) and the ceremonies of ancient Judaism would be resumed.

Info Sources;

Galina Nikitina, the State of Israel, Moscow 1973 P 15

Ibid

William B. Ziff, The Rape of Palestine, London, 1948 P. 14

Solomon Grazel, A History of the Jews, The Jewish Publication Society of America Philadelphia 1969 p 59

Freemasons and Jews directed most of their plots against the solidarity of the Turkish Empire. Masons of higher degrees found native agents to launch subversive activities under the cover of secret societies. Disraeli, a Jew by birth who became the Prime Minister of Britain in 1877, made a reference to the working of the secret societies and their clandestine operations in some parts of the world. These societies functioned in and outside of Ottoman Empire and were mostly based in Geneva, Paris, London, Brussels, and after the British occupation of Egypt in 1882, in Cairo. They encouraged militant nationalism and propagated ideas of secession of Arab lands from Turkish ‘Domination’.

George antonius says that the first organized attempt to introduce nationalist ideas was made by five young men who had been educated at the Syrian Protestant College in Beirut. They were all Christians. Around 1875, a secret society was formed and a movement was started in collaboration with the Freemasonry which had been making inroads in Syrian society on the typical European pattern.

Jewish backed agencies and secret societies channalled their efforts for the revival of Judaism and restoration of scattered Jews to Palestine. They attacked the Christian dogmas in the widest manner. Christian missionaries were severly condemned and their activities ridiculed. The philosophical ideas of Jewish mysticism and theories forwarded by Jewish scholars were given much publicity. Islam posed a direct challenge to Jewish Militancy. A tirade against Islam was immediately launched to loosen its hold and check its spread and growth.

Agents of Jewish agencies hired natives to corrupt fundamental religious beliefs and to start movements in the name of revivalism. Muslims of the world looked to some of these ‘revivalist’ movements as rays of hope without realizing the harm they could through their secert workings. They welcomed the new ideas of nationalism, nationalism and modernism without examining their implications for the world of Islam.

Jewish nationalism spread widely in 1850s. At the close of 19th century and with the publication of Theoder Herzle’s book, the Jewish state and the subsequent Basle Congress of 1897. Zionism became international movement of the jews aimed to capture Palestine as their homeland.

The first gift which Jew Nationalism gave to the Islamic world was capturing of the Land of Arab Palestine which was soled to them by British and by the Saud’s. Who sold Palestine for their monarchy, although its another subject which i already mentioned in my another article which is named by Jewish backgrounds of Saudis. Wahabi state was created on the vary chest of the holiest places of Islam i-e Hijaz which is now known as Saudi Arabia.

On Indian Soil:

India has a great political and economical significance for the British Imperialism. It is an interesting subject to examine the Jewish activities on the soil of India. Many civil servants, diplomats, military officials and traders espoused the Zionist Cause in early 20th century in order to strengthen the British Empire and to secure dismemberment of the Ottoman Empire. Collaboration with the Zionists was the salient trait of the British foreign policy. The London based Anglo-Jewish Association protected the Jewish interest in Britian and its colonies and it did all times receive ‘the most ready and cordial cooperation from the British Foreign Office, quite irrespective of party politics of the British Government in office and extend full support to Jews. (George Antonius, The Arab Awakening, London 1961 P 79)

We find some mysterious links between Zionism and certain movements that arose in Asia and Middle East in the name of religious revivalism. The Ahmadya of India and Bahaism of Iran, Freemasonry and Theosophist movements had links with secret Jewish agencies. Masonic and Theosophist institutions were established in the USA, Britain and its colonies mainly by the Jewish agents. Colonel Olcott, a freemason of questionable past, was imprisoned in America for circulating immoral litrature, came to India in 1879 with Madam Blavatsky, the widow of a Russian general, behind whom there also lay an eventful and dubious past. They preached atheistic ideas of Buddhism and established a center of Theosophy in Madras. In their perodical, the ‘Theosophist’, they praised Buddhism and Hinduism and forcefully condemned Christianity and Christian missionaries. They left for Europe in 1884 after establishing a strong movement in India. At somepoint while traveling through Switzerland, Germany and Italy, Blavatsky offered her services to the Russian Secret Service, but they did not accept it. She was a freemason of 32 degree and was held in high esteem in masonic circles. Her book Isis Unveiled is considered an excellent masonic work. Her close associate Annie Besant, famous for Home Rule movement in India, was also an eminent freemason.

Pan Islamic Movement of 19th century owes much to Syed Jamaluddin Afghani. The Persian Revolution (1905), Young Turks movement of Turkey (1908) which is still working), and some Egyptian national movements were influenced and inspired by him and his followers. Afghani was a freemason. He used this Jewish institution for propagation of his political beliefs. Mufti Abdu was also a freemason and a confidant of Lord Crommer of Egypt. Afghani was expelled from the Masonic Lodge ‘Star of East’ for his political activities and showing disregard to its secret functioning. (Note: Jamat-e-Islami is the strong household of syed afghanis ideology).

Babism and Bahaism of Iran are strongly pro-Jewish movements. Abdul Baha, in a lecture at a meeting of the Society of Friends, London on 12 January 1913, traced the origin of Bahaism to illuminate, a torch bearer of masonry, founded in Germany in the 18th century. Bahaism worked openly against Islam. Its followers established close relations with Zionists. Bahaullah predicted the return of Jews to Israel in his utterances and revelations. The movement has a powerful base in Israel. After the Iranian Revolution (1979), Bahais have been shifting their centers from Iran to Pakistan.

Bahaism sprang from Shia Iran and Qadianism or Ahmadya movement from Sunni India. The origin, growth and religious and political ideas of Qadianism clearly show that its birth was the result of an Imperialist – Zionist conspiracy. Its founder condemns Christianity, declares Jihad abrogated for all time to come, distorts Islamic beliefs and above all declares 900 million Muslims of the world as Kafirs (non believers, Just like Wahabi’Deobandisms) and thus outside the pale of Islam. He claims to be a Mujaddid (reformer), Promised Messiah, Mahdi, Nabi and Rasul (Prophet) and even Lord Krishna. He preached extreme loyalty for the British Imperialism and incorporated it as an article of faith in his religious creed.

Information Sources:

1) Jewish Encyclopedia Vol 1, Ktv Publishing House Usa P. 801

2) Danial Crotto Kuraka, Notes on Inside the Occult: The True Story of H.P. Blavatsky, Philidephia USA 1975, P.5

3)Elie Kadourie, Afghani and Abdu, Newyork Usa 1966, p 21

Indian Political Scene: The British predominated the whole of Indian Sub-Continent after the fateful War of Independence in 1857. One significant aspect of the War was the role, the ulema played in organizing resistance against the British aggressors. The Wahabi movement of Syed Ahmed so called Shaheed did not end after the battle of Balakot. The surviving so called freedom fighters kept the Hills (N-W of India at that time) as their bases of operation to launch Jehad against the British Rule. Which in reality was the crushing of innocent Muslim Pashtoons who were not following any masonic or any other faith’s ideology. They indeed help the british to establish their “Rule” in those areas for a while. Unfortunately today’s Ismail dehalvi’s of balakot who was killed by a Pashtoon Muslim for his heresy and his Anti-Muslim views, and was killed afterwards when he runaway from the battle field. Now a days Pashtoons are so idiotic that they are not aware of these actual facts and they are now used by extremists like Talibans and Tableeghi Deobands and all other ‘bad-madhabs’. But there were truly ulemas of Muslim Nation who were righteous in all maters and so they were sentenced to Andrman. So whe british troops faced those strong defeats from those real mujahideens not by syed type of criminals. So according to Hunter Report: on 20 september 1871 chief justice norman of the calcutta high court was killed by a Panjabi Muslim, Abdullah. Lord Mayo’s Papers show that he was indirectly influenced by Wahabi ideas and had studied in a mosque known as a center of Wahabi teaching. Justice Norman was very harsh to the mujahidin. he dismissed appeals against detention under Regulation III of 1818 and was also against to hear appeals against the recent convictions at Patna trials.

The British turned fiercely on Muslims as their real enemies and used all harsh methods to put and end to the Jehad movement which ‘ seditious wahabis’ had launched in India. Its all stated in Hunter’s Report

Religious Militancy:

Taking advantages of the so-called neutrality of the British in the propagation of religious beliefs as enunciated in the Queen’s Proclamation (1858), many religions adventures came out in the ‘religious’ ‘market’ of India with their ‘products’. The imperialist’s own plantations were Christian missionaries engaged since long in the tricky game of evangelizing the ‘heathens of India’. Among Hindu militant organizations, Arya Samaaj, Brahmo Samaaj and Devsamaj put forth their ambitious programmes of revivalism. The Sikhs, Jains, Parsees and Buddhists were comparatively less enthusiastic in propagation of their beliefs. There were also Free Thinkers and Atheists who condemned religions and advocated the formation of a free society.

Among Muslims many sects and sub-sects sprang. There were Naturists, Ahli hadith, Ahl-e-Quran (chakralwis), deobands, besides two larger Shia and Sunni groups. The whole Indian society was divided into a large number of hostile groups all of whom were bitterly at war with each other. It helped the imperialists to maintain their hold on Indian sub-continent.

Sources;

The Muslim World Vol II No. 2, April 1912, P. 76

George campbell to Lord Mayo of 12 October 1871, Cambridge University Library, London quoted in P. Hardy The Muslim of British India, Camb 1872.

No. 317 of latters despatched October-December 1871, No. 41 of Mayo Papers Also Bundle Wahabis II No. 29 of Mayo Papers.op.clt.

F.H. Sikrine, Life of Sir William Wilson Hunter, London 1901 P 199

W.W. Hunter, The indian musalmans, The comrade Publishers calcutta, 1945.

The Hindu Militant organization Arya Samaj was founded in 1857 by Mul Shankar, Known by his Brahamnical name Swami Dayanand. He was a fanatic Hindu and wandering teacher of militant Hinduism in North India. He condemned idol worship, child marriage, untouchability and some of the practices of orthodox Hinduism in the name of modern enlightenment and preached what he considered to be the pure teachings of the Vedas. Arya samajists considered Islam as the chief obstacle in the establishment of a Vedic Society in India. Swami died in 1883. He was the author of notorious book : Satyarath Parakash.

Brahmo Samaaj: was founded by Raja Ram Mohan Roy (1772-1833) with a view to bringing back the prestine beauty of the Vedic religion. He was very much influenced by Christianity. He was on ‘political’ mission to England where he died in 1833. The movement received a new impetus when Keshib Chander Sen (1838-84) a Bengali Hindu, eloquently praised Jesus Christ as a redeemer and attracted the attention of Christian missionaries. In 1870, he visited England and received a most extraordinary welcome. Many pulpits were thrown open to him. Sen claimed himself an incarnation of Jesus Christ and established his Samaaj as a reformed Chruch of Hinduism. Men like Jagdish Chandra Bose and Rabindar Nath Tagor were Brahmo Samajists.

Pandit S. N Agnihotri founded the Deva samaj for revival of Hinduism. The Rama Krishna Mission, the Prathna Samaj and the (Bal Ganga dhar) Tilak Mission were meant to establish a Hindu Society by eliminating NON-hindus, specially Muslims from India. Tilak revived the Shevaji cult and organized festivals in honour of the Marhatta leader Shivaji in southern India.

Christian Missionaries had wielded a powerful influence during the rule of East India Company. By the company charter of 1813, the work of Christian missionaries was encouraged. A Bishop was appointed with his seat at Calcutta, with three arch deacons. The ecclesiastical establishment was to be paid by the Company.There were every encouragement from England for the proselytising activity in India. A Chairman of the Court of Directors of East India Company said in the House of Commons:

‘Providence has entrusted the extensive Empire of Hindustan to England in order that the banner of Christ should wave triumphant from one end of India to the other. Everyone must exert all his strenght that there may be no dilatoriness on any account in continuing the grand work of making all indians Christians.

Now let us come back to the subject

Family of Traitors:

Mirza Ghulam ahmad, the founder of Ahmadya movement descended from the Mughal family of Panjab. His great grandfather Mirza Gul muhammad was ousted from his ancestral estate of Qadyan by the Sikh rulers. He,along with his other family members, took refuge in Baigowal in the Court of Sardar Fateh Singh, then a rival of Ranjit singh, the ruler of Panjab. When Fateh singh died, his estate was annexed by Ranjit Singh, Mirza Ghulam’s Father ghulam murtaza and his uncle ghulam mohyuddin joined the Sikh army and took active part to suppress the uprising of the Muslims of Northern India against Sikh tyrants. Mirza Murtaza killed mujahidin of Syed ahmad barelvi (the another tyrant) in the North west of India and Muslims of Kashmir who rose against Sikh ascendency. Ranjit singh annexed Kashmir in 1818 and Peshawar in 1823.

Remember my dear pashtoons, that was the same Ranjit singh who never eats his breakfast untill he saw to Muslims hanged on tower of famous Mahabat Khan Masjid in Peshawar. In recognition of his ‘valuable’ services Ranjit singh restored five villages of Qadian to him in 1834. The next year Ranjit singh died. After his death the central authority grew weak and the British influence increased. Mirza Ghulam murtaza sided with the British and became their trusted henchman in the Sikh darbar. The Sikh came to know of it. They made an attempt to kill him and his brother Ghulam Mohyuddin but were saved by their younger brother Mirza Ghulam haider.

Sir Lepel Griffin’s book, the Punjab Cheifs’ compiled record the services of the loyal families of the Punjab during the ‘Mutiny of 1857′ gives the following account of Ghulam Murtaza’s services:

“During the time of Nao Nihal Singh, Sher singh and the Darbar, Ghulam murtaza was continually employed on active service. In 1841, he was sent with General Ventura to mandi and Kulu, and in 1843 to Peshawar in command of an infantry regiment. He distinguished himself in Hazara at the time of insurrection there, and when the rebellion of 1848 broke out, the remained faithful to his Government and fought on its side. His brother Ghulam muhi-ud-din also did good services at this time when Bhai Maharaj Singh was marching with his forces to Multan to the assistance of Diwan Mulraj. Ghulam mohiyudin with other Jagidars, langar Khan Sahiwal and Sahid khaa Tiwana raised the Muhammeden population and with the force of Sahib Dayal attacked the rebels and completely defeated them, driving them into the Chenab, where upwards of 600 perished.

These are the very short summary of the events recorded into the Secret Service Files, from which few of the major historical events, i presented here to read. There is a lots of more detail which is so much that it can not be shown in single article.

Now we will talk on the some religious issues raised by Mirza Ghulam Qadyani and his heresy and deviancy in Religion.

A False prophet a liar?

Lie 1) Mirza made many false declarations. He claims also that he is a prophet. Mirza writes ” I am a messenger as well as a prophet and receiver of the news from God”. (Tazkarah p. 352,492,Daaf-e.Albla, means Remedy of a mistake, Roohani Khazain , vol.8, page 231). He refutes his statement and writes “Our prophet is the seal of the prophets and there cannot come another prophet after him.”(Shahadatal Quran p. 27,28, Roohani Khazain volume 6 page 323, 324, Azala Auhaam p31).

The fake Jesus Christ (Mirza) degrades the real Jesus Christ !

Lie 2) Mirza Qadiyani blames Hazratv Isa (a.s) “Isa (Jesus) A.S (peace be upon him). used to abuse and used bad language. He also used to lie”. (Addendum Anjaam Atham p.5)

It is an insult to Hazrat Isa A.S. and a filth of lie which can at once be seen.Inspite of this Mirza says“I have never insulted Masih ibne Mariam“(Kashti-e-Nooh p.16, Roohani Khazain volume 19, p.18).He furher writes “God forbid that he (Masih,christ) was destitute of moral values”. (Zarooratal Imam p.7, Roohani Khazain volume 13, p478).

Mirza blames Hazrat Isa (Jesus) a.s to be a drinker

Lie 3) Mirza blames Hazrat Isa ( Jesus a.s) to be a drinker and responsible for all the damages caused by alcohol in the whole Europe.(Kishti Noah margin page 70, Roohani khazain vol.19, page 72)

Lie 4)

: Jesus, on account of epilepsy had gone mad.(Margin Sat Bachan p170, Roohani Khazain volume 10, p. 294).This is an insult to Jesus because mad cannot perform as prophet.

Before presenting further proofs of the deviancy of Mirza i would really like to show some real stuff so that if some qadiani is reading this article they can never reject its authenticity. Although these are shown in my facebook notes section already but here it is worth to mention few things like the inner relation of Qadyanism with the World Zionists.

Sheikh Sharif Ahmed Amini (center), the outgoing head of the Ahmediya, an indian Moslem sect locally based in Haifa, Introduces his successors, Sheikh Mohammad Hamid Kawpar, to President Chaim Herzog yesterday at Beit Hanassi. The New leader of the sect, which has 1,200 followers in Israel, brought numerous documents as evidence that the sect is persecuted in Pakistan. The outgoing sheikh, who is returning to India, praised Israel for allowing his sect to enjoy complete religious freedom.

As you can see each and every terrorist is actually related to Isra-hell and Zionism.

This says that 600 hunderd of the Masonic Ahmadis are serving in the Israelian army and are performing extra ordinary violance against all those who are against the ideology of zionism (in short).

This is official document which was available after very long search, its the budget of Ahmadyas in 1966-67, consider what will be it today? funded by CIA and MOSAD.

Haifa Ahmadi Mission Synagogue

See by your own eyes. The place which is prohibited to their real residents i-e Poor Muslim Palestinians is given to Ahmadis and see their living standards their. What else one need to not believe that they were and are the creation of Zionists

See by your own eyes. The place which is prohibited to their real residents i-e Poor Muslim Palestinians is given to Ahmadis and see their living standards their. What else one need to not believe that they were and are the creation of Zionists
CHANDPURI QADRI AND ALWIS (NEW DEVIANT SECT UNDER WRONG NAMES) URDU ARTICLE

Special Note: This sect is now a days using the false flag of Qadri order sufis (while WE AS PURE QADRIS REJECTS THEM). They are using the name of Qadri Alawis , their founder’s name is jilani chandpuri and who is conspiring under the name of itihad bain al muslimeen (unification of the muslims) he has also a newspaper by the name of “iman” and weekly “mukhbarulalameen” from karachi. We had explained his deviancy and wrong beliefs in this Urdu article along with references from his writings and books. SUNNI MUSLIMS BE AWARE OF THESE DEVIANTS. They always talk against Hazrat Amir Muaawia (ra) and Also they use to put wrong beliefs and allegations on Third mighty caliph Amirul Momineen Usman ibn affan (ra). May Allah curse those evils and these sort of deviant sects and gave us courage to know our religion through the classical and authentic ways of Ahlu Sunnah Wal Jamat and the true SUFI Path. aameen.
FITNA-E-GOHAR-SHAHI (THE DEVIANT SECT)

Special Note: This sect describe themselves as Sufis and also they declare themselves related to ahlu sunnah wal jamat. But As we described in this above article in urdu which shows their wrong beliefs and deviancy from the mainstream ummah i-e Ahlu Sunnah Wal Jamat. May Allah curse them all and save us “AHLU SUNNAH WAL JAMAT” from them. aameen
ALHUDA INTERNATIONAL AND DR FARHAT HASHMI (THE DEVIANTS AND THEIR REALITY-URDU ARTICLE)

AGA-KHANI KON HAIN??WHO ARE AGHAKHANIS SECT URDU ARTICLE

OPERATION RAWAFID (PART 2)

KHOMEINI’S DECLARATION

“The Islamic and non-Islamic powers of the world will not admit our power till such time that we establish our hold over Makkah and Madinah because these are the centers and citadels of Islam. Hence our domination over these places Is an essential requirement … when as a conqueror I will enter Makkah and Madinah, the first thing to be done at that time by me would be to dig out two idols (Abu Bakr and Umar) lying by the side of the Prophet’s grave.”

(Ayatullah Khomeini of Iran, while addressing a message for a youth rally). Khomeinism and Islam,page# 8 by Abu Rehan Farooqi

Is Shia Muslim?

Every (Filth) in the world has an end, except the Shi’ites’ filth, it has no end.

The so-called (Allama) Yusuf al-Bahrani Shia scholar reported in his “Kashkool” the following filth, which no Jew or a Christian dared to imulate. It is a narration of a homosexual Shi’a who sexually molested a young boy using Qur’anic verses in his communication with the lad:

“It was reported that when Abu Nawwas passed by an office, he saw a handsome boy, upon which he instantly said:

َتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

blessed be , the best to create!

The boy commented:

لِمِثْلِ هَذَا فَلْيَعْمَلْ الْعَامِلُونَ

For the like of this let all strive, who wish to strive.

Abu Nawwas then said:

نُرِيدُ أَن نَّأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَن قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ

We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses

The boy said:

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ

By no means shall ye attain righteousness unless ye give (freely) of that which ye love.

Abu Nawwas said:

اجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى

make a tryst between us and thee, which we shall not fail to keep – neither we nor thou – in a place where both shall have even chances.

The boy said:

مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى

Your tryst is the Day of the Festival, and let the people be assembled when the sun is well up.

Abu Nawwas patiently waited until Friday, and when he arrived, he found the boy playing with other kids. Consequently, Abu Nawwas said:

وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ

(and those who) fulfil the contracts which they have made.

The boy then accompanied Abu Nawwas to a hidden resort. But Abu Nawwas felt shy to tell the boy to lay down, thus he said to him:

الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ

Those who celebrate the praises of , standing, sitting, and lying down on their sides.

The boy in response got up, took his pants down, and said:

ارْكَبُواْ فِيهَا بِسْمِ اللّهِ مَجْرَاهَا وَمُرْسَاهَا

Embark ye on (the Ark), In the name of , whether it move or be at rest.

Abu Nawwas accordingly topped him, and caused him pain.

So the boy said:

إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً

Kings, when they enter a country, despoil it, and make the noblest of its people its meanest.

An old man was nearby, and was able to hear Abu Nawwas and the boy, and see what they are doing. He said, addressing Abu Nawwas:

فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

then eat ye thereof and feed the distressed ones in want.

The boy instantly replied:

لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا

On no soul doth Place a burden greater than it can bear.

This is written by one of the most respected Shi’a scholar, mocking the Book of Allah[swt], yet held a prestigious status among the Shi’ites. May Allah[swt] curse him, and make his tomb a pit hole of fire. Amen.

A scanned copy for authentication, a gift for the Shi’ites of Ahlul-bayt

According to this, a Mahram Male May it be Father, brother, Uncle can see a female in **** without desire for lust.

Toohfa Nimaz(salah) Jafria Page#292