Fauzia Faizi confirms that the Mirza family is full of incest and rapists

The Mirza family are a group of sick people.  MGA’s son, the famous Musleh Maud preyed on boys and girls.  The British Government allowed him to do whatever he wanted.  A few years ago, Fauzia Faizi did an interview wherein she described the inner workings of the Mirza family, Samina Khan, a German politician also weighed in.  Fauzia Faizi also discussed how Mirza Basheer-uddin Mahmud Ahmad was raping his own daughter and etc.  Fauzia Faizi is the great grand daughter of a companion of MGA, Dr. Syed Abdus Sattar Shah.  She is also the niece of Abd u Rehman Khadim (Author of Ahmadiyya Pocket Book).  

The family of Fauzia Faizi
Her father was Professor Faizi (Faiz-ur-Rehman), he taught at T.I. College in Rabwah, Pakistan for many years.  He seems to be related Maulvi Barkat Ali.  Her father had 3 brothers and 3 sisters, 7 in total.  On her mom’s side she is directly and closely related to Mirza Tahir Ahmad.  Her mom (Seema) was the eldest daughter of to Syed Wali Ullah, who was a son Dr. Syed Abdus Sattar Shah.  Seema had 6 siblings, 5 sisters in total and 2 brothers.  Fauzia Faizi’s uncle was Malik Aziz-ur-Rehman.

When Syeda Maryam died in 1944
Fauzia Faizi was told that her aunty, Syeda Maryam was physically and mentally tortured by the Khalifa.  They said that she died of depression, however, there were other reasons.  As soon as she died, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad, who was 55 years old at the time, began frequenting the house of Fauzia Faizi’s mother.  Fauzia Faizi’s mother was barely 14 years old at the time.  The Khalifa even proposed marriage with her.  However, Fauzia Faizi’s grandmother said NO, and was very upset by this proposal.

The Khalifa forces Fauzia Faizi’s mother to marry Professor Faizi
Fauzia Faizi’s mother was forcibly married to Professor Faizi, per the order of the Khalifa.


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Dr. Abdus Salam liked white women, alcohol and a busy British lifestyle


The life of Dr. Salam is not properly explained by Ahmadiyya sources. In this essay, we will present the proper data and leave it to the readers to draw their own conclusions. However, you will notice that during the life of Dr. Salam, he never allowed anyone to mention his second wife (girlfriend) and those circumstances. We don’t see his relationships as a meaning of shame or anything, we are just pointing out that Dr. Dame Louise Napier Johnson, who per British law, was never his wife, instead a life-long girlfriend. Ahmadiyya sources never mention the 2 kids that Dr. Salaam and Dr. Johnson had as well. Salam and Johnson had 2 children, they don’t seem to be Ahmadi at all. Dr. Salaam had allegiance to his cult-like religion and he respected the religion of his father, he thus never challenged anything in Ahmadiyya, he also believed that his intelligence was based on a revelation of MGA. IMHO, he was an Atheist, however, out of respect for his family, he supported Ahmadiyya as much as he could. However, he never had the courage to attempt to solve the dogmatic irregularities of the Ahmadiyya religion, like Yus Asaf and the eclipses. Salam’s life lasted over these years, born-January 1926, died on 21 November 1996. He was born in British-India, he chose to become a Pakistani after 1947, however, he began to hate Pakistan in 1953, right after the 1953 anti-Ahmadiyya riots. He moved out of Pakistan in and began working at Cambridge and joined St John’s College, and took a position as a professor of mathematics, this was in the UK of course.  By 1964, when Ahmadi’s were thriving in Pakistan, he decided to help the country of Italy, which is unethical, since Mussolini supported Hitler in WW-2. Nevertheless, per the order of his Khalifa, he worked for Pakistan and Italy simultaneously and as an esteemed College Professor at Cambridge.  However, after Ahmadi’s were declared Non-Muslim in 1974, he left his job with the Pakistani government and began to focus on his school of Physics in Trieste, Italy. Oct 1974 to late 1978 seems to be a dead era in his career. In 1979, he won the Nobel Prize in Physics.  In 1979, the President of Pakistan and head military dictator, Zia ul Haq invited Dr. Salaam to Pakistan and gave him full presidential treatment, they asked him to build a center of Physics, he was wined and dined, nevertheless, he still left Pakistan in 1980 and continued to work for Italy.  Eventually, he died in 1996 of a rare brain disease wherein he had become a mute and at the house of his 2nd wife.  Polygamy in the UK was illegal, hence, his second wife, Dr. Johnson was more like a lifelong girlfriend in British law.

Singh, Jagjit.  Abdus Salam (1992).

Ghani, Abdul (1982). “Science Advisor to the President (1960–1974)”. Abdus Salam: a Nobel laureate from a Muslim country : a biographical sketch.

abdus-salam-bio–Cosmic Anger, Fraser, Gordon.  (2008).  Free download

Dombey, Norman.  “Abdus Salam: A Reappraisal” (2011)

Mujahid, Kamran.  “The inspiring life of Abdus Salam” (2013)

Al-nahl, an Ahmadiyya magazine, 1997 tribute to Dr. Salam:
Al-Nahl-1997-v008-No_04 – Prof Muhammad Abdus Salam Issue

There are a few bios on Abdus Salaam.  Pervez Hoodboy has also spoke on Dr. Salaam here.  

According to his colleague, Dr. Weinberger, Dr. Salam was fond of “Scotch” whiskey–“Abdus Salam” by Kibble (1998)

Abdus Salam

His father was an educational official employed with the British Government
Abdus Salam was born  as a citizen of British-India to Chaudhry Muhammad Hussain and Hajira Hussain, into a Punjabi family that was part of the Ahmadiyya Movement in Islam. In terms of caste-affiliation, they were Jats of Rajput descent from Jhang on his father’s side while his mother was a Kakazai from Gurdaspur.[22][23][24] His grandfather, Gul Muhammad, was a religious scholar as well as a physician[7] while his father was an education officer in the Department of Education of Punjab State in a poor farming district.  It is unclear how any of these people became Ahmadi’s, they are not tied to any of the early converts to Ahmadiyya.

Abdus Salam was born in Santokdas in the District of Sahiwal, this is 100 kilometers from modern day Jhang, Pakistan. Abdus Salam’s mother and her family were from Santokdas, his maternal grandfather was working, he also seemed to be an employee of the British government, it in unclear whether he was an Ahmadi or not. The reason that Abdus Salam was born in Santokdas instead of Jhang was because it was some type of cultural custom for their family that when a child is born, he is born in the family home of the woman, instead of the man, most likely because child birth requires great care and etc.  Abdus Salam’s only sister Hamida was also born in Santokdas, however, his additional 6 siblings (boys) were all born in Jhang, British Indian (See Kibble).  Abdus Salam was thus the eldest in a family of 8 children, however, he did have a half sister from his fathers first marriage which makes a total of 9 siblings.

By age 5, it was obvious that Abdus Salam was special.

His parents forced his siblings to serve him food and to clean his clothes and etc.  Abdus Salam never worked any manual labor, nor did he play any sports.  By today’s standards, he was a privileged kid.

At age 14, Salam scored the highest marks ever recorded for the matriculation (entrance) examination at the Punjab University (See Fraser).  There was a huge celebration in the city of Jhang as Salam’s scores were reported to the entire city.

Abdus Salam graduates with a B.A. in Mathematics from Government College University, Lahore.   While in Lahore, Abdus Salam went on to attend the graduate school of Government College University.[29]


He received his MA in Mathematics from the Government College University in 1946.[21] That same year, he was awarded a scholarship to St John’s College, Cambridge, where he completed a BA degree with Double First-Class Honours in Mathematics and Physics in 1949. This was a special Punjab Government scholarship to Cambridge program. Salam was really lucky, the head of the Punjab government has been collecting money to help in Allied war effort. The War ended in roughly 1945, there was lots of money that was left over.  150,000 rupees were left over (see Kibble), the head of the Punjab government agreed to allocate this money to the sons of poor farmers to study abroad. However, Salam was not the son of a farmer. Somehow, by buying some land, Salam’s father had qualified to receive the scholarship. On top of that, some other student had unexpectedly dropped out of Cambridge, thus leaving a seat open. The scholarship was totally cancelled the next year, Salam seems to have been the only beneficiary.

Dr. Salam meets Zafrullah Khan in 1946 in Liverpool
Co-incidentally, they both met as Dr. Salaam had arrived in the UK for higher studies.  They both scammed and schemed on behalf of Ahmadiyya their entire life.  However, it is important to note that Dr. Salaam never volunteered for Ahmadiyya and never wrote any articles in support of any Ahmadiyya theory.  He was silent on Jesus in India, the eclipses and many other scientific phenomenon.

1949, August 19th, Salam marries his first cousin
This topic is barely covered by all sources.  In this era, Dr. Salam left home for the first time ever, in other words, he left his country, which was British-India, but, by 1947 it was the newly formed country, Pakistan.  Salam was back and forth from the UK and Pakistan quite a bit in this era. (see al-Nahl).  Salam deeply respected his father and always obeyed him. When he graduated from GC in 1946, he had never gone to the cinema because his father had forbidden him to do so. He was also scolded by his father for playing chess after which he never played the game. He used to say that he owed his success to his father’s prayers.

Dr. Salam married his cousin, Amtul Hafeez (she died in 2007), she was the sister of Col. G.M. Iqbal, 
They had 4 children.  In order of their ages:
Daughter–Dr. Aziza Rahman (born in June of 1950, in Multan), she married Dr. Hameed ur Rehman in the L.A. area
Daughter—Asifa (Born November 1954 in London)
Daughter–Bushra Salam Bajwa (Born in November of 1956 in Pakistan)
Son—-Ahmad Salam (Born in 1960, in the UK)

Aziza has a PhD in biochemistry, while Ahmad has a degree in Finance and works for a Kuwaiti company from London as an investment banker. All three daughters are housewives.

1951 to 1953
Salam lived in isolation, his wife and daughter lived in Multan, Salam lived in Lahore.  In the future, he would continue to live like this.  He spent the summers of 1952 and 1953 in London.
Salam completed his PhD thesis in 1951: Developments in quantum theory of fields. This was a rather brilliant work: in addition to making his name as a physicist, it resulted in him winning a share of the highly prestigious Adams Prize for mathematical sciences in 1956

In 1953, Dr. Salam moved to Cambridge, with his wife and young daughter Aziza
See Al-Nahl of 1997.

Salam was in love with a girl named Urmilla at the Govt College Lahore
It seems that Dr. Salam was already cheating on his new wife.  See Cosmic Anger.

January of 1954
Abdus Salaam turned his back on Pakistan after the 1953 riots on Ahmadiyya

Is Abdus Salaam a traitor to Pakistan?  Well, in this book, on pages 26-31.  It is stated that Dr. Salaam purposely and willfully was upset with Pakistan and moved away.  He then helped the UK and other countries develop educational programs in terms of physics.

This was the first time that Dr. Salaam turned his back on his country, however, it wasn’t the last.  Singh tells us that Salaam was personally threatened, and the riots were about his close friend, Zafrullah Khan, so Salaam was now eager to leave his people in Pakistan, and he fled to the UK and began giving up all of his islamic ideals on life (see pages 28-29, Singh).

Dr. Salam neglected all 6 of his children
Dr. Salam was so busy being an ambassador for Ahmadiyya, that he never truly enjoyed his life.  He never took a real vacation, nor did he even spend substantial time with his children.  Ahmad Salam stated in an interview for a documentary being made on Salam that he saw so little of his father that when he was six or seven years old he would ask his mother if he could bring his bedding into Salam’s bedroom and put it on the floor just to be close to him. “I wanted to be with him as much as possible.”[27] Two of his daughters have given us valuable glimpses of his family life and his work habits. They write:[28]

“”””His travels took him all over the world Thus, his work left him little time for the family life. … He was quite strict at home, especially where our studies were concerned. He would bring us each workbooks and before going to his college he would set us certain pages that we had to do. Whenever he returned from an overseas trip, he would call us into his room and check on our grades and progress. He encouraged us and gave us confidence by constantly reminding us of one of his favorite sayings, “Do your best and leave the rest to Allah.”…
He himself never stopped working…. My father maintained his meticulous work habits in an unflagging routine punctuated by “catnaps” and endless supplies of sweets and hot tea…He would go to bed around eight or nine o’ clock in the evening, and arise a very few hours later to work in the silent hours before dawn when his level of concentration and creativity would perhaps reach its peak, sustained by a thermos of hot, sweet tea and some snacks that we would place by his bedside before sleeping.””””

Dr. Salam’s nephew, Nasir Iqbal, son of the late Col. G.M. Iqbal
He was with Dr. Salam in his final years in Italy and spent lots of time with Dr. Salam. He gave lots of details about Dr. Salam’s lonely life. His nephew Nasir Iqbal, was employed at ICTP for some time also, call it nepotism.

Salam adjusted to life in the UK with his family.

In 1957, he was invited to take a chair at Imperial College, London, and he and Paul Matthews went on to set up the Theoretical Physics Department at Imperial College.[42] As time passed, this department became one of the prestigious research departments that included well known physicists such as Steven WeinbergTom KibbleGerald GuralnikC. R. HagenRiazuddin, and John Ward.  Punjab University conferred Salam with an Honorary doctorate for his contribution in Particle physics.[43] The same year with help from his mentor, Salam launched a scholarship programme for his students in Pakistan. Salam retained strong links with Pakistan, and visited his country from time to time.[44]

At Cambridge and Imperial College he formed a group of theoretical physicists, the majority of whom were his Pakistani students. At age 33, Salam became one of the youngest persons to be elected a Fellow of the Royal Society (FRS) in 1959.[7][7] Salam took a fellowship at the Princeton University in 1959, where he met with J. Robert Oppenheimer[45] and to whom he presented his research work on neutrinos.[46] Oppenheimer and Salam discussed the foundation of electrodynamics, problems and their solution.[47] His dedicated personal assistant was Jean Bouckley.

Abdus Salam returned to Pakistan in 1960 to take charge of a government post that was given to him by President Field Marshal Ayub Khan. From her independence, Pakistan has never had a coherent science policy, and the total expenditure on research and development represent ~1.0% of Pakistan’s GDP.[61] Even the Pakistan Atomic Energy Commission (PAEC) headquarters was located in a small room, and less than 10 scientists were working on fundamental concepts of physics.[62] Abdus Salam replaced Salimuzzaman Siddiqui as Science Advisor, became first Member (technical) of Pakistan Atomic Energy Commission. Abdus Salam expanded the web of physics research and development in Pakistan by sending more than 500 scientists abroad.[63]

In September 1961, Abdus Salam approached President Ayub Khan to set up the country’s first national space agency.[64] On 16 September 1961, through an executive order, Space and Upper Atmosphere Research Commission was established, in which Abdus Salam served as the first director.[64] Before 1960, very little work on scientific development was done, and scientific activities in Pakistan were almost diminished. Abdus Salam called Ishfaq Ahmad, a nuclear physicist, who had left the country for Switzerland where he joined CERN, to Pakistan. With the support of Abdus Salam, PAEC established PAEC Lahore Center-6, with Ishfaq Ahmad as its first director.[65]

In 1962, Salam took his wife and parents to Mecca to perform Umrah, the small pilgrimage. Involving a single lap of the Ka’aba, this can be done at any time of the year, and involves much less organization and effort than the elaborate full pilgrimage, the Hajj. The experience nevertheless impressed him deeply. Every Muslim is supposed to make the full Haj once: making Umrah does not absolve a believer from the responsibility of making the full pilgrimage. But it was to be Salam’s only trip to Saudi Arabia.

In the same year, he met a very young Physics student, Louise Dame NapierJohnson.  Attending an antinuclear proliferation meeting in London in 1962, Salam had met Louise Johnson, then a physics undergraduate at University College London (UCL), who was helping with the meeting’s
administration. It was what the French call un coup de foudre, an emotional lightning strike, such as Salam had not experienced since seeing the inaccessible Urmilla at Government College, Lahore, some twenty years before.  Louise was only 20 years old, and Salam was 36.

In 1964, Salam founded the International Centre for Theoretical Physics (ICTP), Trieste, in the North-East of Italy and served as its director until 1993.[97]
Salam never intended to help Pakistan develop any international science center or nuclear weapons.  However, he played games and acted like he was interested.  His Khalifa most likely controlled Salam, and thus he never helped Pakistan do anything.

His father, Chaudhry Mohammad Hussain dies in Karachi and is buried in a special area of Bahishti Maqbara, in Rabwah, Pakistan.

Dr. Salaam had a change of heart, and this is the most peaceful era of Ahmadis in Pakistan.  In 1958, he was named as the Chief Scientific Advisor to the President, Ayub Khan (see Singh, pages 96-97).  Abdus Salaam was thus able to get lots of Ahmadis hired into the government and etc. This was the era when Ahmadis were Economic Advisors, military generals, and held disproportionate employment with the government. Dr. Salaam wanted to start an international physics center, however, there was a shortage of funds and no projects could ever be funded.  Dr. Salam was a workaholic, he seems to have been working 3 jobs simultaneously in this era.  From 1965 onwards, Dr. Salam was back and forth from Italy to the UK.

His marriage to Louise Johnson
Fraser, “Cosmic Anger”, page 230-231

“Salam and Louise Johnson were married in a Muslim wedding in London in 1968.  An unlikely witness was Paul Mathews, Salam’s long-time research partner  and professor at Imperial. 36.  In Islamic terms, his new relationship was a marriage, so Salam was following the edicts of a religion that expressly forbids fornication. 37.  but on the other hand it was sufficiently distant from a union that had taken place between cousins in Pakistan as not to cause alarm.  The freedom and support that Salam’s unorthodox lifestyle required was freely given on all sides, and the unconventional arrangement worked.  By deft planning and attention to detail, and by supreme forbearance by those involved, Salam was able to manage his unconventional matrimonial affairs, shuttling between Trieste, London and Oxford.  Salam was discreet about all of this, but on the other hand did not keep it secret.  His ‘second family’ became regular summer visitors at Trieste.”
36—Salam would have preferred 2 Muslim witnesses to his new marriage, and this was duly rectified in a second marriage ceremony in 1973.

Dr. Salam had both of his wives living less than a mile apart in 1990–1996 era.

Dr. Salam married Dr. Napier illegally
British law does not allow for polygamy. Hence, Dr. Salam was cheating on his wife of almost 15 + years and having an affair with Dr. Napier. Furthermore, in 1968, Dr. Salam’s eldest daughter was 18 years old, whereas Dr. Salam’s girlfriend was just 26. We are unsure if they ever met in life. Sources tell us that in 1973, a proper nikkah ceremony was held, however, the Ahmadiyya movement has never confirmed this. We know that Dr. Salam was best friends with Zafrullah Khan and a VIP at the London Mosque, hence, anything could be done for him.

Another biography: Dr. Abdus Salam, by Jagjit Singh. Says, he admired Muhammad Iqbal, the poet philosopher.

Singh was silent on Dr. Salaam’s wife, Professor Dame Louise Napier Johnson.

This is the proof that this book was purposely biased.  We all know that Dr. Salaam eloped with Dr. Johnson in 1968…they were not married in any ceremony.  Dr. Salaam didn’t care about any islamic laws, he was above the laws in Ahmadiyya and was never even questioned.  However, a few years later, he had an ahmadi-mullah read the Nikkah.  His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda).  Both of these children are shunned by the Ahmadiyya Movement.

How did Dr. Salam meet Dr. Napier?
Singh tells us that in 1968 they seem to have eloped together. In 1968, Salam was living in the Uk and working at the Imperial College.  Salam was also back and forth to Pakistan in these days since he worked as Scientific advisor to Ayub Khan. Dr. Napier finished her studies in 1965, After her PhD, she moved to the laboratory of Frederic M. Richards at Yale University for postdoctoral research in 1966. At Yale she worked as part of a team with Frederic M. Richardsand Hal Wyckoff on the crystal structure of another enzyme, ribonuclease, which was solved shortly after she left: the fourth protein structure solved.[7]  Dr. Napier transferred to the Royal Institution for postgraduate research, she spent a year at Yale and was working as Departmental Demonstrator in the Department of Zoology, University of Oxford.  She became faculty in 1973.  Dr. Salam seems to have been very busy in these days, since his first family was also in the same geographic area, i.e. London.  When Dr. Salam went to pickup his Nobel prize, he had both of his wives with him and wearing a full burka.  Swedish officials seated them in different parts of the auditorium while the King decorated their husband.  Dr. Salam was 42 and Dr. Napier was 28 years old.

Dr. Salam and Dr. Napier had 2 children
They had two children: a son born in 1974(Umar Salam) and a daughter born in 1982 (Syeda Hajira). Johnson’s husband died in 1996. She died on 25 September 2012 in Cambridge, England.[17][5][18] Their whereabouts are unknown.  Their religion is unknown.  Iftikhar Ahmed, a physicist who worked very closely with Salam, recalled them as being “madly in love – it was always ‘my darling’ this, and ‘my darling’ that … I never saw him happier than when he was with Louise”.

Umar Salam
Umar has completed his Ph.D. in mathematics from Cambridge. I remember that it was during a summer of the mid 1980s, that Salam asked me to teach Urdu to Umar. I did so for a few days. When I asked Umar if he was really interested in learning Urdu, Umar said that he was doing it only because his father wanted him to learn Urdu. Interestingly, one day Salam checked the words I had taught him and their transliteration. (this was taken from here:, see footnote number 31).  (Not sure who this person was who was teaching Dr. Salam’s son Urdu).

Umar Salam and Stephen Hawkings
It seems that they both worked together at the University of Cambridge.  See here:

Singh is wrong on Ahmadiyya persecution and the 1974 NA
Singh writes that after legislation was passed, violence vs. Ahmadis broke out..that is an open lie.  He was most likely lied to by Ahmadi-mullahs or other Ahmadis who are fond of lying about their cult-like non-profit business.    In fact, after Oct-7th-1974, the data proves that violence vs. Ahmadis was dead for 4 years until late 1978, even then, these isolated cases are not honest, these people may have been killed in family disputes, not Ahmadiyya related issues. In fact, uptil Ord-XX and 1984 there was 10-years of relative peace for Ahmadi’s in Pakistan.

Salaam turns his back on Pakistan again in Sep-1974
Ahmadis were declared non-Muslim in Sep-1974, and Dr. Salaam resigned immediately. Salaam grew a beard and seems to have changed his lifestyle….or that was the outward behavior.

Oct–1974 to Oct 1979
This seems to be a dead era in the life of Dr. Salam.

When he won the Nobel Prize in roughly Oct 1979
Singh lies to us and claims that Abdus Salaam wasn’t fond of alcohol.  He claims that he Salaam only drank grape juice while his colleagues drank wine.  However, that is a lie…his colleagues tell us different.

The Ahmadi press mentions Salam
“I am filled with praise and glory to that holy Being Who accepted regular and continuous prayers of my present Imam, my parents and my friends of the Jamaat, thereby gladdening the hearts in the Islamic world and Pakistan”. (Qadiani newspaper Al-Fazl, Rabwah, Dated December 31, 1979).

Q: What do you have to say about the ‘Science Foundation’ established by Islamic Conference?

A: “A step in the right direction, I am indeed happy. But my original proposal was better than the present decision. I had prevailed upon Mr. Bhutto in 1974 to establish a Foundation with a capital of one billion dollars and the Summit Conference had agreed upon it, but nothing happened after that. Then in 1981, General Zia-ul-Haq agreed to raise this issue in the Summit at Taif. The ‘Foundation’ was established but the proposed capital was reduced to only 50 million dollars. I have now learnt that the actual amount received so far by the ‘Foundation’ is only 6 million dollars. You would agree with me that Muslim governments can give more than that”. (Daily ‘Al-Fazl’, Rabwah, Oct. 8,1984).

Zia invites Dr. Salaam to Pakistan in late 1979, after he wins the Nobel
After winning the nobel prize, with other scientists, Zia-ul-Haq wooed him to come back to Pakistan and possibly help Pakistan fight off the Soviet occupation of Afghanistan and to receive the country’s highest civilian honour, Nishan-e-Imtiaz.  Dr. Salaam didn’t fly on commercial aircraft, instead, he flew on the Presidents aircraft (see pages 96-97, Singh).  Zia and Dr. Salaam clashed over budgetary expenses and a few weeks after Dr. Salaam arrived in Pakistan, he hastily made his exit.  He abandoned Pakistan at a crucial time, the USSR was wanting to invade Pakistan and Dr. Salaam simply didn’t care about his people. Again….Pakistan had limited funding…they were spending all of their money in wars…..and were teetering on bankruptcy. Dr. Salam even attended the Ahmadiyya Jalsa in Rabwah in December of 1979 under govt. escort. Then again in 1987, Zia invited Dr. Salam as an official guest of the Government of Pakistan. When Zia died in 1988, Dr. Salam rejoiced.

He turned his back on Pakistan 3 times
It should be noted that Salaam had many beefs with his own people.  Shortly after visiting Pakistan, he also visited India, with full governmental permission.  In fact, 99% of Pakistani’s are never given access to India after 1947.  But Ahmadi’s are given visit visa’s every single year for the Qadian Jalsa.

Norman Dombey on Dr. Salam’s Nobel
Normal Dombey recently posted on the arXiv Abdus Salam: A Reappraisal. PART I. How to Win the Nobel Prize which more or less seems to argue that Salam didn’t deserve his 1979 Nobel. He describes a lot of history I didn’t know, but I’m not completely convinced. Part of the argument seems to be that he stole the idea from Weinberg, and didn’t even know the importance of what he had stolen, but my impression was that no one, not even Weinberg, thought very much of the unified electroweak theory at the time. A quick look at the paper in his collected papers that I take to be the 1968 one that justified the Nobel to him appears to discuss the crucial points: a gauge theory with Higgs mechanism.

Unfortunately I don’t have more time now to look into this history carefully. If someone expert on this history has comments on the Dombey claims, that would be interesting.

April 1984-When Ord-XX passed in Pakistan
He seems to have been living in the UK in this era and never commented on this law.  The Khalifa had moved to London also.

Dr. Abdul Qadeer, our renowned nuclear scientist said about Salam

Q: “What do you have to say for the Nobel Award which Dr. Abdus Salam Qadiani has received”?

A: “That too has been awarded on the basis of motives. Dr. Abdus Salam had been trying to get a Nobel Prize since 1957. At last, on the hundredth birth anniversary of Einstein, the desired Prize was given to him. The fact is that Qadianis have a proper mission operating in Israel since long. Jews wanted to please some like-minded person on the occasion of Einstein�s anniversary and so Dr. Abdus Salam was favored”.  (Weekly Chattan, Lahore, February 6,1986)

By 1989, Dr. Salam was permanently in a wheel chair.  He had fell many times in Trieste, Italy, and now lived as a totally disabled human.  (see Cosmic Anger, page 260).  Salam carried on at Trieste, Italy, however, his speech became incomprehensible.

In the last 3 years of his life, he was mute, he was unable to speak, he was bed-ridden and unable to communicate with anyone.  He died of a rare brain disease.

Salam died in Oxford, Uk in 1996 and his body was transferred to Rabwah
Nasir Iqbal tells us:

“””Nasir told this author that one night Salam fell down in his Trieste residence where he resided all alone. He was hurt and bled and lay on the floor all night as he could not get up. He also was unable to call anyone or raise any kind of alarm. Pierre Agbedjro, who used to drive his official car, went inside his residence around 7.00 AM the next morning and saw him lying where he had fallen.”” (see

Apparently his Pakistani wife never wanted to live in Trieste as she felt lonely there.
Salam suffered from PSP – para supranuclear palsy.  Salam seems to have moved back to London while he was dying and eventually died in the house of Dr. Napier, and he lived his final days there.  After Salam died, his body was transported to Rabwah for burial.  Dr. Napier and her son were also in attendance.  Their son was 22 years old.  We are not sure where his daughter was.  Aziza, the eldest daughter of Abdus Salam and probably all of her sisters and brothers were there.

Umar Salam and his mother visited GCU on January 22, 2003 on an invitation from the university. He says a ceremony was held at the Salam Hall, also named after the Nobel Prize winner. He remembers different speakers appreciated the services of the scientist on the occasion.



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Abdus Salam – the human side


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Who is Yusuf Shah, the head imam of the Kashmir Valley in 1931 and his interactions with Ahmadi’s

Mirwaiz Muhammad Yusuf Shah (19 February 1894 – 12 December 1968) was a mirwaiz of Kashmir. He also served as a President of Azad Kashmir. The Mirwaiz was a title given to the head Islamic imam of Kashmir going back at least 500 years. Yusuf Shah was born on 13 Shaban 1311 Hijri (19 February 1894) at Rajauri to Ghulam Rasool Shah.[1] In 1925, Shah started his education with Darul Uloom Deoband, where he was taught the ahadith by Anwar Shah Kashmiri. In 1931, he succeeded Attiqullah as the mirwaiz of Kashmir. In 1968 when he died, he was succeeded by his nephew Mirwaiz Maulvi Farooq who had been his deputy since 1961.[2]


In 1932, Yusuf Shah along with Sheikh Abdullah and Chaudhry Ghulam Abbas founded the All Jammu and Kashmir Muslim Conference to oppose the king Maharaja Hari Singh‘s rule.[3] However, after a year, conflicts occurred between Abdullah and Yusuf Shah. In order to expand the group, Abdullah wanted to allow people of other religions to join it. This was opposed by Yusuf Shah who felt that he was “betraying the cause of the Muslims”. Consequently, Abdullah founded the Jammu & Kashmir National Conference. However the Muslims of Kashmir felt that it was a representative body of the Indian National Congress.[3]

As a result, under the leadership of Yusuf Shah, Muslim Conference entered into an alliance with the All India Muslim League and in July 1947, the party passed a resolution demanding the accession of the state of Jammu and Kashmir to Pakistan based on “geographic, economic, linguistic, cultural and religious conditions”.[3]

August of 1947
Yusuf Shah went to exile in Azad Kashmir.[4] He has also been the president of Azad Kashmir twice, once in 1952 and another in 1956.[1] He also served in the ministry of education.[4]

On 12 December 1968 (17 Ramzan), Yusuf Shah died at Rawalpindi.[4]


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Mirwaiz Yousuf Shah : His Life And Times

The Ahmadiyyah movement and Akhir Al Zaman By Sheikh Imran Hosein

This is a new video by a Trinidadian-imam. His family is of Indian origin, his ancestors moved to the America’s 200-300 years ago. Hosein was born into an Indo-Trinidadian family Trinidad and Tobago.[4] There is an Ahmadiyya presence in Trinidad and Tobago, lots of Lahori-Ahmadi’s also.  He studied Islam under the guidance of the Islamic scholar, Muhammad Fazlur Rahman Ansari at the Aleemiyah Institute of Islamic Studies, Karachi, Pakistan. He also did post-graduate studies in Philosophy at Karachi University, and International Relations at the University of West Indies, Trinidad, and the Graduate Institute of International Studies, Geneva, Switzerland.[5] He led the weekly Jumu’ah prayers and delivered the sermon at the United Nations headquarters in Manhattan once a month for ten years.[6]

Hosein has suggested that Muslims should ally themselves with Russia.[7][8]

The video

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#trinidad #trinidadandtobago #sheikhimranhosein #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam

Who is Khalifa Noorudin Jamooni?

Khalifa Noorudin Jamooni was born a Muslim in 1847, he died 95 years later on 9-2-1942 (see Dard, page 684 and Al-Hakam archives). He converted to Ahmadiyya very early on, he is mentioned as companion #164 on MGA’s list of the first 313 Ahmadi’s of 1896 (See Dard). He seems to have worked with the famous Ahmadi and later 1st Khalifa, Maulvi Hakeem Noorudin while they were in Jammu, this was 1874 (per Tarikh i Ahmadiyya), in fact, he was Maulvi Noorudin’s student in 1874(see “Hakeem Noor-ud-Deen The Way of the Righteous”, online english edition, page 150), even though they were the same age. They worked together until the death of Ranbir Singh, or a few years after that until 1889. Many of Noorudin’s students were working with MGA at Qadian by 1891, a few notables are Mufti Muhammad Sadiq, Maulvi Abdul Karim Sialkoti, and many others as they wrote for MGA and led prayers. In 1888, when Noorudin fell sick in Jammu, MGA visited Jammu and stayed in the house of Khalifa nur-ud-Din (In the Company of the Promised Messiah, page 3). In December of 1891, he attended the first Ahmadi Jalsa at Qadian, his name was thus written by MGA in his book, “Nishan Asmani” (1892). Nevertheless, by 1899, he was the main character and close friend and eventual witness as MGA introduced the idea that the prophet Jesus=Yuz Asaf (see Tarikh-e-Ahmadiyya). In a Friday Sermon in 2012, Mirza Masroor Ahmad relates how Khalifa Nur-ud-Din went to Srinagar in Kashmir and collected 560 signatures from scholars proving that Esa (as)= Yuz Asaf.  However, this was a lie, and the list never appeared. After 1900, he totally goes missing in the history of Ahmadiyya. He is also mentioned on page 61 of “Maharaja Ranjit Singh” by Madanjit Kaur.

He also knew Syed Muhammad Hussain Batalvi
In 2012, the Ahmadiyya Khalifa, Mirza Masroor Ahmad tells us:

“””Hadhrat Khalifa Nur ud din sahib (may Allah be pleased with him): He writes that he was a friend of Maulwi Muhammad Hussein Batalwi from his pre-Ahmadiyyat days. Once the Maulwi was leading Salat when Khalifa sahib too offered his Salat in the room. After finishing Salat Maulwi sahib was very pleased as he assumed Khalifa Nur ud din sahib had offered his Salat behind him. Khalifa Nur ud din sahib explained to him that let alone offer his Salat behind a non-Ahmadi, he would not even lead Salat for a non-Ahmadi. This astonished Maulwi sahib and he said this was not the belief of other Ahmadis. Khalifa Nur ud din responded everyone had their own way and quoted the Qur’an: ‘It is not for the Prophet and those who believe that they should ask of God forgiveness for the idolaters, even though they may be kinsmen…’ (9:113) He then asked Maulwi sahib were his beliefs not those of the idolaters? He aksed that as an Imam what could he pray for non-Ahmadis who followed him in Salat, that God forgive me and also forgive him who rejects Your Messiah? He writes that the Promised Messiah (on whom be peace) laughed when he mentioned this incident to him.”””

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30 August – 5 September

Jalsa Salana History: ‘If we live to see 27 December’

In 1929, the Ahmadiyya Khalifa went to Jammu, Kashmir

Just a few years before the famous Kashmir riots of 1931, the Ahmadiyya Khalifa visited the Kashmir valley. The online archives of the Al-Hakam tell us that on 30 September 1929, the Khalifa delivered a speech in Jammu, Kashmir. The Khalifa has also visited in 1909 and 1921. On 25 June 1921: the Ahmadiyya set out for his tour of Kashmir, which lasted a few months (see al-hakam archives). By 2019, there seems to be a very small amount of Ahmadi’s in Jammu, less than 100. In 1934, the Khalifa sent Mufti Muhammad Sadiq to investigate further into the tomb of Yuz Asaf.

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21-27 June


The groundwork for the research on Jesus’ tomb was laid by the Promised Messiah (as) – Hazrat Mufti Muhammad Sadiq Sahib (ra) then conducted further investigations

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The most accurate list of Ahmadiyya census numbers from 1889 to 2006

Ahmadi’s lie all the time, they are taught to behave as such per the Mirza families process of brainwashing. The common Ahmadi’s go on wikipedia and find the inaccurate data about #Ahmadis being the fastest growing sect of Muslims by 2001 by the World Christian Encyclopedia. However, that is a bold face lie, my team and I ordered this book and opened it and realized that the World Christian Encyclopedia said no such thing, they had only listed a graph which inaccurately gave a number of Ahmadi’s from 1920–2001, furthermore, watch my video, it proves that another group of Muslims were the fastest growing group of Muslims per the World Christian Encyclopedia, not Ahmadi’s. Furthermore, this encyclopedia gives no references at all, thus, it is not a good source of information.

Ahmadiyya sources claim that there 40 people who did a bait with MGA in 1889 in Ludhiana, however, the original register of bait’s went mysteriously missing.

MGA claims to have 313 members only, however, he didn’t count his wife and kids (See Dard, page 844).

MGA was claiming 7,000 followers in an announcement, see Hani Tahir’s video.  The announcement is only found in Majmua Ishtiharat, no other piece of Ahmadi literature has regurgitated this announcement.

In MGA’s book, “The Importance of the Imam” or “Zaroorat-ul-Imam“.  MGA reports 318 total Ahmadi’s (see page 76).  At the time he was dealing with the British authorities in terms of the famous “income-tax-case”.  MGA was eager to show his followers as very few, he was doing this as a strategy to win the case.  MGA was forced to pay 187 rupees, however, this was a Hindu officer and MGA appealed to higher authorities, a british officer was assigned to the case and MGA was given tax exempt status immediately.  MGA was above the law in British-India, anytime a Hindu judge/officer would catch MGA doing something wrong, the British would step in and absolve MGA of all wrongdoing.

1898, from a book called, “AL-BALAGH YA FARYAD-E-DARD” or “The Message or a Cry of Anguish”
This book was written in 1898 and published in english, however, it wasn’t published in urdu and arabic until 1922 (Ahmadiyya Sources).  In this book, MGA confesses to having accidentally told the British authorities that he only had 318 Ahmadi’s in his records.  MGA claims that it was the first thing that came to mind, and thus erred (See Hani Tahir’s video).  MGA then goes on to say that there are no less than 10,000 Ahmadi’s.

1901 census
Per the census, there were roughly 12,000 Ahmadi’s in India (see Griswold, 1912), out of the roughly 12,000 Ahmadi’s, 1,113 were Ahmadi’s in the Punjab, the United Provinces reported 931 Ahmadi’s and the Bombay presidency reported 10,000 Ahmadi’s (Griswold thought this number was exaggerated).  Why would there be more Ahmadi’s in the Bombay area then in the Punjab?  Thus, this number is inaccurate (see Walter, Chapter VI).

November 1902, MGA’s letter to Piggot
MGA claims to have 100,000 followers.

1903–January, from the Review of Religions, page 41
150,000 Ahmadi’s are reported by the editors, Sher Ali, Muhammad Ali and Mufti Muhammad Sadiq.

By 1904, MGA was claiming 200,000 members of Ahmadiyya (see Griswold).  In this same era, the number was advanced to 400,000.  Later on in 1991, Mirza Tahir Ahmad claimed that most of these new Ahmadi’s came from the followers of the ahmadi martyr Maulvi Abdul Latif.  Abdul Latif was from Khost, Afghanistan.  After 1906 these people were all missing, it was dubious to think of them as Ahmadi’s in the first place.

In a mysterious book named “Lecture Ludhiana”, first published in english in 2003, the original urdu version is totally missing.  MGA and his team state that every month, 2-5000 bait forms show up in Qadian, and that currently, they have 300,000 Ahmadi’s (see page 13).  Ahmadi sources claim that this was a speech of MGA in November of 1905, however, facts show something totally the opposite.

May 1906 ROR
On page 178, the growth of the Ahmadiyya Movement is discussed, they claim 300,000 Ahmadi’s in the whole world.  This article was written by Muhammad Ali, since he was the editor, and no name is given for the author.

In the Review of Religions, January–1907 edition, page 22, in an essay about MGA entitled “The Messenger of the latter days”.  They claim nearly 300,000 Ahmadi’s.

While Mirza Nasir Ahmad was at the NA hearings of 1974, it was reported that there weren’t anymore then 18,000 total Ahmadi;’s in the whole world, which proved that either MGA was wrong for claiming 400,000 or the British government wasn’t collecting proper census data.  In the 1924 and 1959 edition of “Ahmadiyyat, the true Islam”, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad wrote that in 1908, hundreds of thousands.  In fact, the 2007 edition of this book still says the same.  At the NA, it was shown that the British govt. had counted roughly 19,000 Ahmadi’s in 1908, when MGA died, Mirza Nasir said that this number was wrong.

ROR–July 1908
See page 257, “Ahmadi’s are not less then 300,000.  This text was actually MGA’s book, “Message of Peace” or “Pagham-e-Sulh”, which was published posthumously.  The first english edition published in Pakistan in 1968. The second edition (a completely new translation) published in UK in 1996 and the Present online edition (revised translation) published in UK in 2007.  Nevertheless, the 2007 online english edition lists 400,000 Ahmadi’s instead of the 300,000 (see page 26) that MGA supposedly wrote and its a note by the publishers, however, it doesn’t tell what the original said.

Lepel Griffin’s 3rd edition of the Punjab Chiefs was published.  It is listed on page 42, that the Ahmadiyya sect is claiming 300,000 members.

1911 census
Griswold tells us that the 1911 census shows 18,695 Ahmadi’s in the Punjab only, he doesn’t give the number for UP or Bombay residency.  This is totally in-line with the British government official records.

February 1914
The ROR of February 1914 quotes the L’ Islamisme newspaper, they write that there are 400,000 Ahmadi’s in the world (See page 77-78) in 1908, when MGA died.

October 1914
In an essay published in the ROR of Oct-1914, an Ahmadi writer writes that there are 400,000 Ahmadi’s in the world and growing rapidly.

Walter writes that there are no more then 70,000 Ahmadi’s in the world (see Chapter 6).

The Review of Religions, October and November 1919 reports that 1640 new men have joined the Ahmadiyya Movement by entering into the Bai‘at of Hazrat Khalifatul Masih but the figures are not complete, as most of those who enter into the Bai‘at by coming to Qadian are not included in the above number. The above figure represents mostly those who send written applications for admission into the Ahmadiyya movement.

1921 census
Per the NA of 1974, there were only 30,000 Ahmadi’s in the British India.  Mufti Muhammad Sadiq, in his newspaper, the Muslim Sunrise, claims 700,000 Ahmadi’s in the world(see page 20).

By 1924, the Khalifa, Mirza Basheeruddin Mahmud Ahmad was claiming 500,000 Ahmadi’s (see page 6).  “Ahmadiyya, the True Islam”, which was published before hand and in England in 1924, which followed by many urdu and english editions.  He claimed hundreds of thousands of Ahmadi’s.  Zafrullah khan read out the book, while the Khalifa watched.

Moslem Sunrise, April 1924 edition claims 700,000 Ahmadi’s
See page 67.  Maulvi Muhammad Din (the new ahmadi missionary-in-charge-USA writes that Dr. Sadiq has caused Ahmadiyya to reach 700,000.

Addison writes, “The Ahmadiya Movement and Its Western Propaganda”, via The Harvard Theological Review, Vol. 22, No. 1 (Jan., 1929), pp. 1-32.  On page  3, he erroneously claims that there were 50,000 Ahmadi’s by 1911, and guesses that there are “probably”  70,000 by 1918.  He then comments that the 1921 isn’t yet available, but states that their population is decreasing.

1931 census
Per the NA of 1974, there were only 56,000 Ahmadi’s in the British India.

1934–Al Fazl, the Khalifa comments on the Ahmadiyya census, he doesn’t oppose it
In the 1974 NA questioning, Yahya Bakhtiar quoted the Al-Fazl of 1934 and showed how the Khalifa agreed to the figure of 56,000 Ahmadi’s in 1931 and 30,000 in 1921.

1935, Review of Religions, July 1935 edition
The Khalifa claims that there are more than 56,000 Ahmadi’s in the whole world (see page 243).

1950-Mirza Basheer-uddin Mahmud Ahmad comments on Ahmadi’s inflating their census
The Khalifa claims to have 200k Ahmadi’s in Pakistan and 400k at the most including outside of Pakistan.  He also laments over why Ahmadi’s keep inflating their numbers to each other.

1954–500k Ahmadi’s are reported in the entire world
During the 1954 Munir Enquiry, Ahmadiyya sources reported that there were 500,000 Ahmadi’s in the entire world.  Of which half are in Pakistan.

1960–From the encyclopedia of Islam
Ahmadiyya leadership reported 500k Ahmadi’s in the whole world with about half in Pakistan.  This came from the number that was given during the Munir Enquiry.

The Khalifa dies.  The Ahmadiyya census topic has a new manager, the new Khalifa, Mirza Nasir Ahmad.

In a speech at the annual Jalsa, Mirza Nasir Ahmad told the Ahmadi’s of Rabwah that there were 10 million Ahmadi’s in the world.  In a Friday Khutbah by Mirza Tahir Ahmad (MTA) in 1991, MTA claims that before he dies, he vows to make the communities membership to swell to 10 million and thus correct the error by Mirza Nasir Ahmad.

May of 1974, during a Friday Sermon, the Khalifa claims 10 million Ahmadi’s, with 4 million in Pakistan alone
After Azad Kashmir declared Ahmadi’s as a non-Muslim minority, the Khalifa openly lied.

1974-Mirza Nasir Ahmad in 1974 at the NA claimed 10 million Ahmadi’s in the world

The Moslem Sunrise tells us that there are 10 million Ahmadi’s in the whole world, see page 9.

Mirza Tahir Ahmad becomes Khalifa and immediately tours Europe, Canada and the USA.

The March-1984 issue of the Moslem Sunrise reports 10 million Ahmadi’s worldwide (see page 25).

For the 100-year Jubilee, Mirza Tahir Ahmad made sure that all Ahmadiyya sources of information (books and magazines) kept giving the Ahmadiyya global membership number as 10 million, 1 crore in Urdu.  However, this was a total lie, by 1991, Mirza Tahir Ahmad was acknowledging that his brother lied about this very topic in 1969 when he claimed 10 million Ahmadi’s then and there at a Jalsa (see the Foreward).  Even the Review of Religions was claiming that there were 10 million in the world by 1989 (See page 4).

Mirza Tahir Ahmad gives an entire Friday Sermon on the topic of the Global Ahmadiyya membership number.  He indirectly admits that his brother (the Khalifa, mirza nasir Ahmad) lied about having 10 million Ahmadis (1 crore) in 1969.  Mirza Tahir Ahmad also indirectly admitted to not having 10 million Ahmadis, since in this speech he prays to have 10 million Ahmadi’s in his membership before he dies.

Mirza Tahir Ahmad’s famous book, “Islam’s response to Contemporary Issues” was published.  This book was actually a lecture that Mirza Tahir Ahmad did in the early part of 1990.  Nevertheless, in the “about the author” section, it is claimed that Mirza Tahir Ahmad has 10 million Ahmadis with him.

204,308 converts per Ahmadiyya sources (see the cover page).  This number will double every year for the next 8 years.  If we work the numbers backwards, we have roughly 9.6 million Ahmadi’s.

421,753 converts to Ahmadiyya are reported.  Mirza Tahir Ahmad’s famous book, “Christianity,
A Journey from Facts to Fiction” was published.  There is an “About the Author” section, just like in his previous book, in fact, it is a total copy of that.  This book was republished with the same “about the author” section in 1996, 1997 and the current 2006 online edition.  However, they were claiming 15 million Ahmadi’s by 1997.  If we work that backwards, we have roughly 9.8 million Ahmadi’s total.

847,726 converts to Ahmadiyya are reported.  Roughly 10.5 million Ahmadi’s by implication.

1,662,721 converts to Ahmadiyya are reported.  12 million total Ahmadi’s, by implication.

3,004,575 converts to Ahmadiyya are reported.  15 million total.  If you work the numbers backwards, they were claiming 15 million converts total, that means that there were 12 million total Ahmadi’s in 1996.

In fact, in June of 1998, the USA Jamaat published a souvenir, 50th-USA-Jalsa booklet, which was celebrating the 50th Jalsa Salana in the USA.

5,004,591 converts to Ahmadiyya are reported.

10,820,226 converts to Ahmadiyya are reported.

41,308,376 converts to Ahmadiyya are reported.

81,007,361 converts to Ahmadiyya are reported.


200 million total Ahmadi’s are officially reported.  2 books by Mirza Tahir Ahmad are published posthumously, in the preface area, 10 million Ahmadi’s are written only.  This seems to be a copy and paste job from his previous books, since it is identical.

This pie chart was on the official Ahmadiyya website, showing ridiculous conversion numbers, it was officially removed in 2006.

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Review of Religions of July 1935, pages 241-282 (Ahmadiyya Takfir and Quetta)

In July of 1935, the Ahmadiyya Khalifa felt the need to clarify his position on Ahmadiyya Takfir. From 1911 to 1922, the Mirza family had categorically called all Muslims who denied MGA (even silently) as Kafirs without any further clarification. This attitude of the Mirza family led to the split of 1914. After the Split, Muhammad Ali and the Ahmadiyya Khalifa argued over this topic extensively. However, after 1922-23, the Ahmadiyya Khalifa adopted a new attitude, he simply called Ahmadi’s as true Muslims, and called Muslims Kafir’s only in this strange and new terminology. In all of his writings and his brother’s (Mirza Bashir Ahmad) writings, they had never wrote that Ahmadi’s were “true muslims” and the rest of the Islamic world were Kafir’s as such. We then jump to 1935, even Lavan quoted this essay in his book. In the PDF you will find the Friday Sermon of April 26th, 1935 at Qadian by the Khalifa. In this speech, he clarifies that Muslims are only Kafir’s since Ahmadi’s are true Muslims. This edition of the ROR also contains data on the Quetta earthquake.

Review of Religions, 1935 July pages 241-282

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Al Hakam – 6 September 2019

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #Ahmadiyyatakfir #takfir

Who is Sir Fazl-i-Hussain (1877–1936) of the All-India-Kashmir-Committee (1931)

Sir Fazl-i-Hussain had a long standing professional relationship with the Ahmadiyya Movement. He seems to have met MGA in 1908 when he was 41 years old (see Khan,”From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia”” By Adil Hussain Khan, online version, see page 122). This meeting seems to have been recorded in Malfuzat, Vol.5, pages 283–285, 635–636, see also pagham-i-Sulh, vol. 23, page 488. He seems to have kept cordial relations with the Ahmadiyya movement. Most likely since he had no other choice, in British-India, all Muslims had to be friendly with the Ahmadiyya Movement, or suffer extreme hardships. Sir Muhammad Iqbal had the same position towards Ahmadi’s in this era. By 1931, he was supporting the Ahmadiyya push in Kashmir. Most likely at the instigation of the British. He then died in 1936 abruptly.  

His bio
Sir Fazl-e Hussain belonged to a known and influential family of Gurdaspur that had enjoyed a privileged position since the reign of the Sikh rulers. His father, Khan Bahadur Mian Hussain Bakhsh, was a retired district judge. Mian Fazle Hussain was also a classmate of Dr Muhammad Iqbal, at the Government College, Lahore, while in BA. After failing twice in the ICS examinations, he went to England and earned his BA from Cambridge and then returned as a barrister at law to start law practice at Sialkot. In 1905, he had moved to Lahore and from then onwards played an important role in Muslim politics, first from the Muslim League platform and then as a powerful and successful leader of the Unionist Party, which he had founded in January 1924.  Husain was born in Peshawar to a Muslim family of Rajput origins in 1877.[1] His father Mian Husain Bakhsh was at the time serving as Extra Assistant Commissioner in Peshawar. At the age of sixteen he entered Government College, Lahore and graduated with a BA in 1897.[2] In 1896, he married Muhammad Nisa, great-granddaughter of Ilahi Bakhsh, the renowned general of the Sikh Khalsa Army.[3]

Fazl-i-Husain travelled to Britain in 1898 to further his education. He was admitted to Christ’s College, Cambridge in 1899 and graduated with a BA in 1901. He had intended to enter the Indian Civil Service but was unsuccessful in the exams.[4] He studied Oriental languages and law at Cambridge and was called to the Bar at Gray’s Inn in 1901. Husain was elected President of the Cambridge Majlis in January 1901 and assisted in writing a telegram of condolence to Edward VII upon the death of Queen Victoria [5] Husain returned to the Punjab in 1901 and set up a law practice in Sialkot. In 1905 he began practising at the Punjab High Court in Lahore until 1920.

His son dies in London and is buried close to the Woking Mosque (See Khan).

He met MGA in 1908
He seems to have met MGA in 1908 when he was 41 years old (see Khan,”From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia”” By Adil Hussain Khan, online version, see page 122). This meeting seems to have been recorded in Malfuzat, Vol.5, pages 283–285, 635–636, see also pagham-i-Sulh, vol. 23, page 488.

The announcement from Pagham i Sulh

Paigham e sulah will be read
The one Janab Mirza Ghulam Ahmad wrote 2-3 days before his death. He wrote it to finish hatered and divisions in this country. The audiences of this blessed message particularly are Hindu high class (moazazeen) people. People who  desire peace and  friendship (sulah) must come.

list of names:

Khan bahadur Muhammad Shafee barrister at law
Choudhry Nabi buksh B A Vakeel Chief court punjab
Mian Fazal Hussain BA Camberidge University Barrister at law
Sheikh Gulab Din Vakeel Chief Court Punjab
Mian Muhammad Shah Nawaz BA Camberidge university Barrister at law
Moulvi Ahmad Din BA
Vakeel Sheikg Fazal  Ilahi Barrister at law
Mirza Jalal Din Barrister at law
Sheikh Muhammad abdul Aziz BA Editor Observer Lahore
Mian Abdul Aziz Barrister at law

Muslim politics of British India
THE Muslim League in Punjab was founded in 1907 in Lahore by a landed aristocrat Mian Shahdin. He himself was the president of the organisation with the same aims and objectives as those declared a year earlier by the All India Muslim League when it was established at Dhaka in 1906. Earlier, an organisation with the same name and objectives was also established in Gurdaspur by Mian Fazle Hussain. Soon a rivalry began between the two parallel organisations in Punjab. When Mian Shahdin was appointed a judge of the Punjab Chief Court, he had to resign the presidentship of the League, leaving behind a clash between Mian (Sir) Fazle Hussain and Mian Muhammad Shafi for the top leadership of the newly established Muslim League.

He was on the front page of the ROR, as he visited the newly built Fazl Mosque in London, which was only the second mosque in the UK by 1927. He seems to have kept a professional relationship with the Ahmadiyya Movement.

His interactions with Ahmadi’s in the 1930’s

Sir Fazl-i-Hussain was a member of the All-India-Kashmir-Committee of 1931.

His political career
Husain joined the Indian National Congress in 1905 and in 1916 he was elected election to the Punjab Legislative Council in the seat reserved for the University of the Punjab. He immediately regarded the Punjab as being in a state of political apathy and sought to engage Punjabis with the affairs of the government and align the interests of the Punjabi electorate with that of wider Congress agenda.[6] He left the Congress party in 1920 over their support for the Non-cooperation movement.[7] He felt that non-cooperation threatened schools and colleges, and noting the backwardness of educational progress in the Punjab, he initially sought to have them excluded from the movement before becoming convinced that Mahatma Gandhi‘s scheme of setting up national schools and colleges was impracticable and recklesss.[8]

Following the Montagu–Chelmsford Reforms he was re-elected to the Punjab Legislative Council in 1920 representing a Muslim landowner seat.[9] At the outset of the first Council in 1921, having risen to become one of the pre-eminent politicians in the province, he was one of two ministers appointed by the Governor of the Punjab, the other being Lala Harikishan Lal, and served as the minister for education, health and local government.[10] During this time he spearheaded a rural bloc of MuslimsHindus and Sikhs, which in 1923 formally organised itself into the Unionist Party and intended to be a mass organisation of the Punjab’s peasant proprietors.[11] Whilst the party succeeded in gaining support from only the rural Hindu and Sikhs, it also successfully attracted the support of the bulk of urban Muslims.[12] In 1923, Husain extended separate electorates to local bodies and educational institutions seeking to raise Muslim representation to the level of the Muslim proportion of the population, which in turn created tensions between Muslim and Hindu.[13] In his role as education minister he is credited with having been the main engineer of the scheme to establish employment quotas for Muslims in the Indian civil service.[14] In January 1924, he was re-elected to the Council and remained as a minister until January 1926 when he left the Punjab Assembly upon being appointed Revenue Member. Chhotu Ram, a Hindu Jat, was named as his successor as president of the Unionst party[15] He was made a Knight Commander of the Order of the Indian Empire in 1926[16]

In 1930 he was promoted to the Viceroy’s Executive Council in Delhi where he remained until 1935.[17] He became the most important councillor of the Viceroy, and used his position to challenge Muhammad Ali Jinnah‘s claims that he alone represented the interests of the Muslims.[18] He played an important part in organising the Round Table Conferences and influencing the views of the present Muslim delegates.[19] The Punjabi view of the “Muslim interest” formulated by Husain was a success. The implementation of the Communal Award and Government of India Act, 1935, allowed the majority Muslims in Punjab and Bengal to retain their separate electorates yet also granted them more seats than any other community in their respective assemblies. Whilst this allowed Muslim politicians in the Punjab to increase their autonomy it brought them into conflict with Muslims in Hindu majority provinces, who would now look to Jinnah and the Muslim League for support.[20] In 1932 he led the Indian delegation to the Indo-South African conference and was appointed a Knight Commander of the Order of the Star of India in 1932.[21][22] On returning to Lahore from Delhi in 1935, Husain sought to prepare the Unionist Party for the forthcoming provincial elections.[23] He made strides in reorganising, financing and allotting tickets for his party, and warned Jinnah against meddling with the inter-communal politics of the Punjab.[24] In January 1936, Jinnah offered him the annual presidency of the Muslim League, however before waiting for his response accepted the position himself and became its President in 1936.[25]

He fell ill on 1 July 1936, and died at Lahore nine days later. He was buried at the family graveyard in Batala.[26]

His family
One of his daughters, Asghari, married Manzur Qadir. His paternal half-brother Mian Muhammad Afzal Husain served as the Vice Chancellor of the University of the Punjab, Lahore for two terms, one term before (1938–44) and one term after (1954–65) the partition of British India into Pakistan and India.

Links and Related Essays

Copland, Ian, “Islam and Political Mobilization in Kashmir, 1931-34”, which was published in an academic journal entitled: “PACIFIC AFFAIRS”, Vol. 54, No. 2 (Summer, 1981), pp. 228-259 (32 pages), Published by: Pacific Affairs, University of British Columbia

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#yuzasaf #jesusinindia #

When Bashir Ahmad Rafiq met Shaikh Abdullah

Ahmadi’s have had a long history of working with Shaikh Abdullah secretly, behind the scenes. In B.A. Rafiq’s autobiography, he mentions how he met Shaikh Abdullah in London, he doesn’t give the year, it seems like the early 1960’s.

The Quote
Imam Bashir Ahmad Rafiq’s Biography
Chapter 22: Meeting Sheikh Abdullah of Kashmir

After having been released from prison where he had spent many years, Sheikh Muhammad Abdullah came to England on a tour. There was considerable excitement and enthusiasm amongst Pakistanis and particularly amongst the Kashmiris. Reception Committees were formed in most big towns and they had chalked out detailed programs to welcome the Sheikh. I had a lot of respect for the Sheikh. I was deeply impressed with the manner, in which, without caring for his life or his possessions, merely for the sake of the freedom of the Kashmiris, without the slightest hesitation, he had borne the hardships of prison for lengthy periods. It appeared that he had devoted his entire life for service to his own people. I too had devoted my life but for another purpose. I knew that in accordance with the advice of Hadhrat Khalifa tul Masih II, the Sheikh had made great efforts to rid the Kashmiris of the claws of the Dogra Raj and had put in hard work for their freedom. Over the years, I had read in the ‘History of Ahmadiyyat’ some letters that the Sheikh had written to Hadhrat Khalifa Tul Masih II Mirza Bashir ud Deen Mahmood Ahmad.
In one of his letters he had said:

“First of all I regard it as my duty to thank you from the bottom of my heart for your selflessness, without any expectation of a reward, the services you have rendered in the struggle for the downtrodden Muslims. In view of the constant and uninterrupted work that you have done to solve the Kashmir problem, I fondly hope that, like in the past, in the future as well, you will remain engaged in the struggle”.
In letters of this kind the Sheikh had recorded his admiration for the Jamaat Ahmadiyya in general and for Hadhrat Khalifa tul Masih II in particular, who, as Chairman of the Kashmir Committee had worked so hard for the Kashmiris.
When I heard that the Sheikh was in England, within me, I found an overpowering desire to meet this fighter for the freedom of his people who had, for them, cheerfully borne the hardships of prison. In several places, I tried to contact him by telephone. He was so preoccupied that I was unable to establish contact with him. I did not give up and finally I was able to speak to him. I told him that I was the Imam of the Fazl Ahmadiyya Mosque and the Ahmadiyya Missionary in Charge in Great Britain. I said that I was desirous of meeting him.

The Sheikh seemed very pleased that I was able to contact him. He said that he also wanted to contact the Ahmadiyya Jamaat in England. He said that the organizers had framed his program in such a way that there was no time to spare and was involved in an unending chain of speeches and meetings. He also said that the Indian CID had been in his pursuit all the time and kept a strict eye on those who met him. He said that, in a few days time, we could meet and talk. After a few days he told me that he would be in London to deliver a speech. He asked me to come to the Hall where he was to speak half an hour before commencement of proceedings. He directed me to come straight to the stage. I did as directed.

At the entrance of the stage, with orders to escort me to him, the Sheikh had posted two young men. Dr. Sardar Nazir Ahmad was also with me. His close associates such as Mirza Afzal Beg and some other prominent Kashmiris who lived in England surrounded the Sheikh. The Sheikh started by enquiring about the health of Hadhrat Khalifa tul Masih II. I had to tell him that he was unwell and there was cause for concern. Tears trickled down the eyes of the Shaikh, which he wiped with his handkerchief. Then he said:

“You must be writing letters to him.”

I said that I wrote to Hadhrat sahib every week. The Sheikh asked me to convey his affectionate message of adoration to Huzoor. He also asked me to convey to him that in the previous ten or twelve years he had been imprisoned constantly and therefore had not been able to write to him. However, even for a moment, he had not forgotten Huzoor and there was never any weakening in his prayers for him.

Then he said to me:

“You cannot possibly imagine how deeply I am indebted to Hadhrat Mirza Sahib. He has trained me like his own child and he stood besides me whenever I had any problems. He always encouraged me and guided me. Had it not been for his leadership I would not have been where I am today.”

Then he mentioned in some detail what Huzoor had done for the well being and freedom of the Kashmiris. The conversation continued for quite a while and then he enquired about Hadhrat Maulana Abd ur Raheem Dard. I said that he too had passed away. Then he enquired about Hadhrat Syed Zain ul Abid e Deen Wali ul Ullah Shah and I had to tell him that he too had departed. Once again, he had tears in his eyes and for a few minutes, he explained the manner in which these two had faithfully served the cause of the Kashmiris.
It was now time for the meeting to begin. The hall was full to its capacity and slogans of Sheikh Abdullah Zinda Baad were constantly being raised. He asked me to occupy a chair on the stage alongside some other Kashmiri leaders which I did.
A few years later I visited Kashmir in December .I was received by Our Missionary stationed at Srinagar at the airport along with some other Ahmadis.He told me that he had informed Sheikh Abdullah, who was then the prime Minister of Kashmir, of my forthcoming visit. Due to winter the Government departments and the Prime Minister himself had shifted to Jammu. He instructed the missionary to convey his Salaam to me and to ask me to see him at Jammu, if possible, as his guest. Unfortunately I had no time to visit Jammu and meet the Sheikh. However I thanked him for his kind invitation.

Links and Related Essays

Das Gupta, Jammu and Kashmir (2012)

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#yuzasaf #jesusinindia #

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

“Haqiqat i Hal” (May of 1934) by Mirza Basheer ud Din Mahmud Ahmad about the Kashmir conflict of the 1930’s

Per all academic sources, Mirza Basheer ud Din Mahmud funded Shaikh Abdullah (Sher i Kashmir) to start a political revolution in Kashmir vs. the ruling party, the Dogra Dynasty. This ended up backfiring on the Khalifa, the Ahrars and Sir Muhammad Iqbal turned on the Khalifa and exposed his for looking at Kashmir as a possible new headquarters for himself, or to gain converts and setup the movement at Kashmir. Historically, by 1931, there were no Ahmadi places-of-worship in Kashmir. All of their current places-of-worship seem to have been acquired after the partition of 1947. Nevertheless, after losing interest in Kashmir (1934), the Khalifa seems to have written a pamphlet wherein he explain the truth about the entire Kashmir situation, the book was called, “Haqiqat i Hal”, in english, it would be “The Reality of What Happened”. This book is available on under Volume 14 of Anwar ul Aloom, it was also quoted by Ian Copland in 1981, as he wrote “Islam and Political Mobilization in Kashmir, 1931-34”, which was published in an academic journal entitled: “Pacific Affairs”, Vol. 54, No. 2 (Summer, 1981), pp. 228-259 (32 pages), Published by: Pacific Affairs, University of British Columbia. By May of 1934, the Ahmadiyya Khalifa had fell out of favor with the British Government after it was revealed how he funded the Kashmir movement with mystery funds. The British Government in-turn allow the Ahrar’s to hold a conference close to Qadian.  Sir Muhammad Iqbal also went on his tirade vs. Ahmadiyya in this era.

Quotes from Haqiqat i Hal
—“”….it is not permitted by religion nor (does) it (seem) be right morally”””” (See page 251, Copland, 1981).

—-“””we have government sympathy owing to civil disobedience.  This should be secured again””” (See page 251, Copland, 1981).

Lavan also quoted Haqiqat i Hal
Lavan summarizes on page 154-155. He claims that after the Khalifa resigned from the President-ship of the All-India (1932), the Khalifa agreed to continue to fund the insurgence against the Maharaja Hari Singh, and kept lots of Ahmadi’s on the All-India Kashmir Committee. The Khalifa also agreed to not order Ahmadi’s to do missionary work for 2 years.  Iqbal complained that there were too many Ahmadi’s still on the committee.  

Links and Related Essays

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#yuzasaf #jesusinindia #

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