MGAQ goes on to say: “and they think that we have met God. but that pleasure is just as if an adulterer has with an unlawful women….(PS. please note he’s defining here about what kind of humility people from bad community feel like people who worship idols and dance on music etc)... next para

“and another symbolic mutuality is of humility and sperm and that is when a Sperm enters in the private-part (vagina) of a wife or any other woman; so sperm’s entering into the vagina and when the ejaculation flowing is just like crying because result of humility is crying too and like this when ejaculation of sperm occurs uncontrolled sperm bursts out in a flow. Same great situation is when in humility when tears burst into a uncontrolled flow from eyes and as the pleasure of ejaculation is halaal kind of whereas a man contacts(rujoo’) his wife and sometimes haraam kind when a man contacts(rujoo’) an unlawful woman”……

I would really like to hear from our Ahmadi friends to give us an insight into this gem from Mirza Sahib. I dont know why MGAQ chose to symbolize a feeling of humility with intercourse but I am pretty sure that there were 1000 better ways of explaining humility and differentiating it with halal or haram humility than what we just came across.

Following it is a picture from the gathering.

What is their goal? We can only guess: to have at least some part of the world where the word Islam is defined with the Qadiani Ahmadiyya. This is not going to happen, as even if it happens temporarily, the world is a much smaller place now.

Can the Ahmadiyya in Canada show whether any animals were sacrificed in these countries? Who sacrificed them, and where were the proceeds distributed? Why would they not put up images of the ceremony? If not, it would appear that even Ahmadis don’t trust their leadership any more — and know that they would twist anything to get their hands on money.

And now, the mention of ‘receipts’ is included with every such appeal to give a false sense of transparency and accountability.

And how the Ahmadiyya feed the U.S. Secretary of State:

Also, it belies the reported Qadiani story that he claimed to be the ‘Promised Reformer’ in 1944.  Enjoy:

Musleh Maud in 1914

You decide whether this is a genuine humanitarian campaign or a political propaganda campaign:

This article is an attempt to settle the confusion once and for all on this topic. Over the duration of my exodus from the ‘A’ I have engaged with many Ahmadis on the internet as they denied all statements wherein Mirza Ghulam Ahmad called us Kafir. They vehemently deny all of our accusations of Takfeer from the ‘A’. They act like as if Mirza Ghulam Ahmad never called us Kafir in any way shape or form. They act as if we are wrongfully accusing them of Takfeer on us. This article is intended to settle the debate once and for all.

It is important to note that there are 3 phases in the career of Mirza Ghulam Ahmad. The first phase is from 1878 thru 1890, or the “Planning-Phase”. The second phase is 1891 thru Nov. 5th, 1901, or the “Messiah-Phase”. The 3rd phase is Nov 5th, 1901 to May 25th, 1908 or the “Prophethood-Phase”.

In 1891, as soon as Mirza Ghulam Ahmad announced his claim to messiah-ship the ulema of India unanimously declared him as Badmaash (trouble-maker), Dajjal and Kafir. Mirza Ghulam Ahmad remained silent in terms of a Fatwa until 1899. In 1899, he slowly began his campaign of Takfeer upon Muslims. He planned to slowly elevate his ideas in the same fashion as he had slowly begun to claim to be Esa (as) (nauozobillah) circa 1884. In 1899 in his book entitled “Tiryaq ul Qulub” (Elixer of the Hearts) he wrote that only those prophets who bring law could declare their deniers as Kafirs. Thus, telling the world that he didn’t consider the Muslims that rejected him as Kafirs. He didnt consider himself a Nabi either at this point in his career, nor had he claimed to be Muhammad (saw) (naozobillah) as of yet, which in itself is Kufr.

The year of 1900 is considered a period of transition in the career of MGAQ, Mahmud Ahmad writes:

“…the issue of prophethood became clear to him in 1900 or 1901, and as Ayk Ghalati Ka Izala was published in 1901, in which he has proclaimed his prophethood most forcefully, this shows that he made a change in his belief in 1901. . . . It is proved that the references dating prior to the year 1901 in which he has denied being a prophet, are now abrogated and it is an error to use them as evidence.” (see Mahmud Ahmad’s “Reality of Prophethood [1915] page 121).

In 1902 he wrote a book entitled “Tufha tun Nadwah”, he wrote therein that even Muslims who had denied his claim were going to be held accountable by Allah. So far, for 11 years, Mirza Ghulam Ahmad hadn’t mentioned anything about a hadith of Muhammad (Saw) that automatically made all Muslims Kafirs. He had never written about it nor had he even quoted it in terms of his disbelievers. This is an undeniable fact. If any Ahmadi disagrees with me they are free to show me. The same year he had a controversy with the Ulema of Nadwah, MGAQ wrote to them that they would be accountable to Allah for rejecting him. However, no straight-forward declaration of Takfeer had been issued as of yet.

In late 1905, early 1906, a controversy between Mirza Ghulam Ahmad and one of his earliest followers erupted. This was the famous story of Dr. Abdul Hakeem Khan. Dr. Khan was a well regarded and educated follower of Mirza Ghulam Ahmad. He had written an English commentary on the Quran in English which was advertised in the ROR of 1905. This wasn’t an ordinary follower, he was very high ranking. He was a follower of MGA even before 1891. He was 1 of alleged 313 orginal followers of MGAQ in 1896.

In 1906, Dr. Khan left the ‘A’ and wrote a book entitled, “Al Masih Ad Dajjal”. In this book, Dr. Khan published a copy of a private letter that Mirza Ghulam Ahmad had written to him wherein MGA had written that all Muslims were Kafirs with no gray areas. It appeared that MGA was planning to introduce this new theory of his into his books and belief system. However, he had written as such in any of his books as of yet. With the appearance of this letter in the book of Dr. Khan, MGA decided to back-peddle, like he did with his claim of prophethood in 1891 and almost every other doctrine that he had invented, i.e. Jihad. MGA was caught red-handed and now had to plan an escape.

The following year was 1907, MGA wrote a book entitled Haqiqatul Wahy. In this book he addressed the issue of Takfeer, one of his followers asked him about his contradicting writings in terms of Takfeer and asked him to elaborate. He back-peddled out of the statements that he had previously issued and landed on a new strategy. MGA finally landed on a hadith of Muhammad (saw) wherein Muhammad (saw) had said that if a Muslim calls another Muslim a Kafir, the statement reverts to the sender. This was the way that Mirza Ghulam Ahmad was able to solve the entire controversy. He was very keen to rely on a hadith that would give him the opportunity to NOT issue any future fatwas on this topic. This was his escape path. He totally confused the situation and was able to deflect all the negative press that Dr. Khan had created.

After Mirza Ghulam Ahmad’s death his sons weren’t so nice. Their declarations of Takfeer were much more blatant, they were more aggressive in British India, they attacked Muslims verbally and with the pen. They used this private letter that MGA wrote to Dr. Khan and ran with it from 1911 to 1922. They even went as far as saying that per the Quran, any rejector of any prophet was simply a Kafir. However, in the 1930’s they totally back-peddled and adopted the Lahori point of view on this topic. They were just as keen as their father and they knew that they needed to downgrade their beliefs as per the climate of a changing India wherein the brits might be leaving for good.

In conculsion, Ahmadiyya doctrine is very quick to issue statements in terms of their doctrine and then sit back and view the responses that they get. Then, they back-peddle accordingly. This is nothing new. When I was an Ahamdi, they would tell me that Chanda was mandatory, then they would say: Not really. They recently banned Facebook, a week later: Not really. MGA claimed prophethood in 1891, then he said: Not really, only to change his mind again in 1901.

Furthermore, what are we to expect in the future? I hope all readers and members of the ‘Ahmadiyya-awareness” team realize the modus operandi of the ‘A’ and learn to better breach all topics therein. I pray for every Ahmadi that Allah guides them to Islam.

But what Mirza sahib failed to do was go through his writings and belief. Sikhs completely deny that Guru Nanak had any influence whatsoever of Muhammad SAW or Islam.

http://www.sikhcoalition.org/Sikhism8.asp

Let’s have a look at some of the revelations of Gurmat:

Gurmat is the Law of Sikh religion given to them by Guru Nanak.

Was muhammad prophet?

Muhammad was not last Prophet sent by God, Many Muhammads had been on the earth. They were born and then died in their own times. 27.). God send many persons to earth for mission of spreading truth. There is no limit of sending paigambars

Is Muhammad God?

Muhammad was Not God still he was god sent person and he ruled Arabia. , Then I created Muhammed, who was made the master of Arabia.26.)

Was Muhammad able to spread God’s message?(Careful on this point)

No doubt he spread God’s message, but he started his own ritualistic practices. He started his own religion in which he kept circumcised people.(Circumcision is rejected acc. to Gurmat)(, He started a religion and circumcised all the kings.). He gave his own name(La ilaha illa Allah(< OK but >), Muhammad rasool Allah) and said people to recite it, Guru Gobind Singh said   He caused all to utter his name and did not give True Name of the Lord with firmness to anyone.27.). In Gurbani thats why it is written TURKU KANA because they can see allah still they have few wrong practices But if muslim also move on path of wisdom then these rituals will keep no significance for him.

NOTE:

Guru Nanak says that Muhammad SAW is being accused of starting his own ritualistic practices and he misled people to recite his name with Allah’s name. Did Mirza Ghulam Ahmed thought that this was OK and accepted Guru Nanak to be a muslim just because he wore a chola from Arabic inscriptions?

At another place, regarding his trip to Makkah:

At Mecca, Guru Nanak was found sleeping with his feet towards the Kaaba Kazi Rukan-ud-din, who observed this, angrily objected. Guru Nanak replied to turn his feet in a direction in which God or the House of God is not. The Kazi understood that the meaning of what the Guru was saying was “God is everywhere” The Kazi was struck with wonder.

So Kazi rukan-ud-din remained a muslim after watching this miracle? No one converted to Sikhism? No body even knows whether he ever went to Makkah or not.

But in sight of Guru Nanak, the meaning of Makkah is somewhat different.

Meaning of Mecca in Gurmat

Conclusion:

A person who would accuse the greatest/last of all prophets to have started his own ritual religion, considers visiting physical Makkah to be useless Mirza Ghulam Ahmed considers him a muslim? This is hence proved that Guru Nanak was not a muslim and Mirza Ghulam Ahmed was wrong in his hypothesis.

For thorough study and references:

http://www.sikhiwiki.org/index.php/Guru_Nanak_in_Mecca