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
Presented by Z.A.Afridi
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.
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.
Galina Nikitina, the State of Israel, Moscow 1973 P 15
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.
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
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.
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).
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).
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)
- Merchant of Qadian (makashfa.wordpress.com)
- Khatam E Nabuwat and Refuting Qadiyanis (islamtreasure.wordpress.com)