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.


Links and related Essays

My Maryam – Part I

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

Featured post

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 (see the Al-Nahl of 1997, which has 200+ pages of data on Dr. Salam, however, they barely mention his second wife and those 2 amazing kids, see page 200). We (the writers at this blog) 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, was never given any acknowledgement by the Ahmadiyya Movement. 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. 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, in fact, in 1979 at the Jalsa in Rabwah, Salam claimed that it was the prayers of MGA which helped him become a nobel winner. 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 From December 15th–23rd of 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 . Dr. Salaam didn’t fly on commercial aircraft, instead, he flew on the Presidents aircraft (see pages 96-97, Singh). Salam arrived at the Karachi airport on 12-15-1979 (See Al-Nahl of 1997, page 112), only his Pakistani wife was with him, his British wife was not. On 12-16-79 he visited his sister in Multan. He then flew to Sargodha (in the afternoon)(which is barely 20 miles from Rabwah), he was received at the Pakistani Air Force base in Sarghoda, he was received by Mirza Tahir Ahmad and Mirza Khurshid Ahmad. They then drove to Rabwah under police escort. Dr. Salam attended the Ahmadiyya Jalsa in Rabwah in December of 1979 under govt. escort. On 12-18-1979, he flew from Rabwah to Islamabad via military helicopter. He was received by military and civilian government leaders and was allowed to spend the day and night at “Sindh house”. He met Zia ul Haq on that day also(See Al-Nahl of 1997, pages 112-113). Zia ul Haq then allowed Dr. Salam to read his prayers separately and called him a better Muslim than himself. On 12-19-1979, Sala visited PINSTECH, Major General Shafiq was also there.  On 12-20-1979, Zia gave Salam the country’s highest civilian honour, Nishan-e-Imtiaz, some Ahmadi’s were also there and vouched for all of this info in the Al-Nahl. On 12-21-1979, Salam flew to Peshawar and was again met by all the top military and civilian leaders of that area. Lt. general Fazal Haq was also there. Again they traveled via Military aircraft. In the afternoon, they flew to Lahore. Lt.General Sawar Khan hosted Salam and gave an amazing dinner at the Governor’s house, many Ahmadi’s were there also. On 12-23-1979, Salam gave a speech at the Punjab University of Lahore. A private dinner was arranged wherein mostly Ahmadi’s ate with Dr. Salam. On 12-24-1979, Dr. Salam left via military helicopter for Jhang, many Ahmadi’s were with him. He slept in a government rest house. On 12-25-1979, Salam left Jhang for Sargodha, via military helicopter, he then drove to Rabwah to attend the Jalsa, which lasted until 12-27-1979. On 12-28-1979, Salam was driven by Ahmadi youth to Lahore. On 12-29-1979, Salam headed out for Karachi. On 12-30-1979, he visited Sindh University. Lt. General Abassi hosted dinner of Salam that night, he was the governor of Sindh at that time. On 1-2-1980, Salam returned to England. After that, he got a visa for India (which is really hard) and visited his old teacher in India. 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.



Related essays

Abdus Salam – the human side


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Ahmadi’s don’t follow Mirza Ghulam Ahmad or the previous Khalifa’s, they only follow their current Khalifa

For years and years, we have been quoting MGA and other Khalifa’s in our discussions with Ahmadi’s on the internet. However, the fact of the matter is that Ahmadi’s are trained to take the suggestions/arguments of their current Khalifa above MGA and his sons and grandsons. This is how the Mirza family controls Ahmadi’s in 2020.

The text of his speech

The following is a transcript of a speech KM5 gave. I am finding it hard to formulate my thoughts around the message of the video. Please help. What do you guys think?

Allah has set time periods of each khulafa. Jama’at ahmadiyya khulafa and future khulafa, allah willing. And he provides guidance according to the time period and he guides khilafat on the issues of the time.

Thus, when a period finishes and a new khalifa is elected, and Allah bestows one with the Khilafat, then he must follow whatever guidance Allah gives, not by publishing old books, sometimes historical and informative knowledge is gained and these should be published. But practically, it is important to listen to the Khalifa of the time and act on it, rather than questioning the meaning of the guidance.

Sometimes office bearers talk amongst themselves about the meaning behind the Khalifa’s words. If you need some reasoning and the khalifa is present, ask him.

Or if it is the words of previous Khulafas, then it is still the present Khalifa’s decision to explain the reasoning behind those words and the explanation of the writings or sayings of the promised messiah, this work is not for every office bearer. It is the task of the Khalifa of the time to explain the meanings.

Therefore, Khuddam-ul-Ahmadiyya and every office bearer must remember that you must only pay heeds to the khalifa of the time’s words. Listen to his words and try to act on them. There is no need to bring out old meanings and things.

Allah gives a khalifa life and continues his work as long as he desires. And when he desires, one period comes to and end and another begins. For this reason, every office bearer should remember and understand this reality. It is specially the responsibility of Khuddam-ul-ahmadiyya that when the responsibility of safeguarding the institution of khilafat is on them, it will be safeguarded by instilling in the youth and your children the spirit of listening and acting upon the guidance of the khalifa. This is the reality which enables the protection of Khilafat.

To me this is basically saying ” anytime you find my word contradicting the words of previous khalifas or even the promised messiah, you should listen to me because im guided by god. You do not understand what they meant and im the only authority you should trust.”

Naureen Ghaury vs. the German Ahmadiyya Jamaat

On March 6th, a humanist press outlet in Germany published an Article by the author Naureen Ghaury in which she gave an insight into the Ahmadiyya Muslim Community. (an english translation of it was posted in this subreddit yesterday). Iftekhar Ahmed, an imam from the community, accused her in a Tweet that she was spreading untrue statements about the Jamaat. I asked him to explain his claim. His answer and my reply are posted below (The original conversation was in German, Translation by me. Link to the original Twitter thread here. 

Imam Iftekhar Ahmed:
“””The Ahmadiyya is not a cult. In addition, it is not strictly just concerned with itself. At most to the extent that every subject naturally is.Furthermore, following the instructions of the caliph is the responsibility of only those who wish to belong to the community which, because they consider the caliph chosen and directed by God, to whom they swore absolute loyalty to him. Excommunication is not a real sanction, but actually a means of purification. It does not genuinely apply to those who do not belong to the people mentioned above who want to belong to the community. By virtue of their will, they have already catapulted themselves out of that congregation, whether expressed or not. The excommunication is at point just a formality. The excommunication is for those who want to belong to the named community, but have committed breach of allegiance. It offers them the opportunity to either purify themselves or to understand that they did not want to belong to this community anyway.

Gossiping or snitching on other members is neither required by the community nor subliminally enforced by it, rather, if it happens, it should be seen as an individual act. According to the Islamic moral teaching of the so-called “sitr”, the writings of the community founder and his successors are demanding to hide the shortcomings of others instead of telling them. In addition, conformity pressure does not arise at the instigation of the community, but exists in every group, regardless of its type.

The community tries expressly to minimize this already existing conformity pressure. As I have stated in another tweet, the head of the community himself denounced the forcing of a headscarf. The current head of the Ahmadiyya Muslim Jamaat announced the following clearly some time ago:

“Men should remember that they have not been given powers to police others and should restrain themselves. It is not for them to cover the heads of women from outside*. Men are commanded to restrain their eyes; they should fulfil their own obligations****. There is not even any commandment to forcibly cover the heads of Muslim women let alone non-Muslim women.*** It is men like these who have hard-line ideas, there may be the odd one among us also, who bring Islam in disrepute. Huzoor said no one should think that they are the caretakers of reforming the world!. “(His Holiness Mirza Masroor Ahmad ABA, Friday address(September 5, 2014) “

In addition, there are women in the community who do not wear a headscarf. No one has been excommunicated for not wearing the headscarf. There is no correlation between wearing or not wearing the headscarf and excommunication.

I would first like to thank you Murabbi sahib for your detailed answer. Unfortunately, Twitter is the worst possible medium to discuss topics like these in their complexity and nuance. Let me try it anyway.

When it comes to the label “cult”, it certainly depends on the how it’s defined. On a scale from the Catholic Church to Heaven’s Gate, I would locate the Ahmadiyya community somewhere around the Jehovah’s witnesses or the LDS Church. I would not use the label sect. Conservative with ‘cult-like structures’ in certain areas seems like a more accurate description to me.

The difference in our opinions does not seem to stem from the fact that the article made untruthful statements, but it’s us looking at the same facts but evaluate them differently.

If the belonging to the community presupposes ‘ABSOLUTE LOYALTY’ to the Khalifa and (the threat of) excommunication is considered legitimate leverage to put pressure on members to ‘gain this insight’, than that kind of black and white thinking is exactly one of mechanisms that I would consider ‘cult like’ behaviour. Why shouldn’t it be possible to disagree with the Khalifa on some points?

This inability to allow any criticism of the head without it being interpreted as a ‘betrayal’, the fact that a persons only choices are between repentant apology or complete secession is precisely what the criticism in the article is about. The caliphate has a different status for you personally. I understand that, you are free to believe and present that. But your tweets here clearly show, that this requirement of absolute obedience exists within the Jamaat.

Of course it’s true that the community does not approve of members gossiping about each other. But you are certainly aware of the fact that there are Tarbiyyat (‘discipline’) departments within the community, that spring into action if members do not fully conform to the edicts of the Jamaat. This is also queried in the monthly reports from the local communities. I myself have written such reports and sent them to the central organization.

I am certain, that most of the officials are not trying to expose individuals. As you have indicated, these reminders, explanations and sanctions are about steering the person’s behaviour back to the ‘right track’ again. I fully acknowledge that most officials do it with good intentions. From my own experience I can say that the conversations and measures are carried out with love, confidentiality, humility, with the goal of helping the person.

This nevertheless still creates structures that reinforce the conformity pressure that is present in all groups. If you combine that with the expectation of absolute loyalty, social stigmatization and exclusion arise. The threats and pressures that are felt by the members going through it do not follow your idealized script. People don’t have the luxury of dissecting the pain and determine which part of it is caused by culture, by religion or personal reasons. What remains true, is the fact that these pressures are also exerted with the help of the structures of the Jamaat.””

Of course people aren’t immediately excommunicated if they fail to cover their head. But your claim here about those things being not connected is incorrect. There are clear statements.

But the caliph where he condemns any relaxation of the veiling & gender segregation and threatens excommunication.

If you look at the context of instructions from the Friday sermon by the caliph you have shared, it becomes clear that Hazoor here has reprimanded men who have put a scarf on the hair of EXTERNAL journalists or demanded that they wear one. The caliph here, rightly says, that it is not the job of men to force the headscarf onto OTHER women. But he also says in the same speech that in this matter men should instead focus on your families. He further clarifies that the adherence of female members to the clothing requirements of community is primarily the responsibility is other women and the women organizations.

So much as I enjoy Hazoor reprimanding men in the text you shared, it does not invalidate the critique of the social pressure that is exerted by families and the community. Nor does it address the allegations and hostility that women feel exposed to, if they decide against it.

Links and Related Essay’s

#Ahmadiyyaingermany #jalsagermany #coronavirus #covid19 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #islamandpatriotism

How the Mirza family manipulated the building of the train station at Qadian in 1928

The Mirza family has always been favored by the British government, there is no doubt in all of this. Even MGA’s cousins were allowed to be declared innocent in crimes when they were clearly guilty. In this specific instance, the British government spent millions of rupees just to connect Qadian to Batala for Ahmadi’s to travel. There are no other stops from Batala to Qadian, there are no other stations. This might be the reason why Qadian was sacked by Hindus/Sikhs during the partition, since it had a rail line, which was strategically important, and 26 Ahmadi’s were killed.


Train service from Batala to Qadian was opened in 1928. Prior to this, it was most difficult for the natives of Qadian to cover this distance of 16 KM, from Batala to Qadian. Bull carts, Tongas, Donkeys, Mules and Horses were used for the transportation of men and goods. Traveling on tonga and bull cars was painful because of the uneven and rough terrain. During the rainy season the town of Qadian was practically cut off from rest of the world due to inundation of the ditches and pits in and around Qadian.

On 28 May, 1908 when Mirza Ghulam Qadiani died at Lahore at about 10.00 in the morning, it took about 20 hours for the dead body to reach Qadian because they have to walk whole night from Batala to Qadian with dead body on their shoulders.

Although Qadian was not situated on main line of Amritsar -Gurdaspur railway section and economically it was not much viable to construct a railway track here, yet In order to facilitate their puppet party, the Britishers approved the plan of Railway track from Batala to Qadian and completed it in a record time.

As per plan, It was to be built upto Botari and onward to Sri Har Gobindpura but once it reached Qadian, the British colonial govt put an end to it and uprooted the rest of the laid track beyond Qadian.

In order to protect costly agricultural land and other property including Bahishti Maqbarah, at the south of the Qadian, Jamat ahmadiyya wanted the train track to enter into Qadian from north. Muslims, Sikh and Hindus of Qadian were demanding that the track and railway Station to be built on the southern side of the Qadian because the agricultural land on the north were mostly owned by them. The construction of track and station on north would also increase the cost.

Khalifa Mirza Mahmoud appointed a team comprising Mufti Sadiq, Munshi Imamuddin and Shaikh Muhammad Din to coordinate with the British Authorities. Mirza Mahmoud deputed Sheikh Muhammad Din to remain with the European Engineer and his Muslim team day and night. They engaged the British young Engineer heading the Railways authorities into negotiation.

Mirza Mahmoud convinced the authorities that the land on South is more precious than that in the North of Qadian. Finally, as usual, the Britishers favoured their puppets. The track was built on the north of the town as per the demand of Jamaat Qadianiyyah. The Qadian Railway Station was also built where Mirza Mahmoud and Mirza Bashir had suggested.

When the construction of Railway line was completed, sweet was distributed among the labourers by the Jamaat. A lavish party was given in honour of the European Engineer and his surveyors team at the Bungalow of Nawab Muhammad Ali Khan sb which was also attended by elder of Jamaat. Talking on this occasion the said Railway Officer told that he had special kind of energy while he was working on this project and he had completed it in the shortest possible time.

On 19 December, 1928 opening ceremony was held, when the first Train departed from Amritsar to Qadian. Mirza Mahmoud, Mirza Bashir, Mirza Sharif and other elders of Jamaat including Molvi Sarwar Hussain were on Board the first train. Jamaat announced a frivolous Roya (dream) of Mirza Ghulam Qadiani regarding the opening of train from Qadian. This roya is not mentioned anywhere else in his books. All Qadiani schools remained closed for celebrating the inaugural of train system.

A tract containing Mirza Mahmoud,s message on the occasion was distributed. Mirza Mahmood declared that opening of this railway train is the sign of Allah in favour of Jamaat, Ahmadiyya students were singing songs and chanting slogans in joy on the train journey all the way from Amritsar to Qadian. Jamaat received many more participants in its next Jalsa Salana because of this train.

However, contrary to the claims of Jamaat,s celebrations and the boastings of Mirza Mahmoud, Allah did not extend this favour (if at all it was a favour) to Jamaat any longer. The party and its leader Mirza Mahmoud who claims himself and his Jamaat to be divinely appointed, has to flee from Qadian in August 1947. Mirza Mahmoud and his mother Nusrat Jehan were even deprived of getting buried in Qadian.

Links and Related Essay’s

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Ibrahim Ikhlaf caught the #coronavirus #covid19, he barely survived, other Ahmadi’s could also be infected

We saw a report on twitter a few minutes ago which led to a blog entry by the wife of the famous Ahmadi, Ibrahim Ikhlaf, he is the National Director of the outreach department of the Ahmadiyya Muslim Community UK. He seems to have contracted the corona virus and Mirza Masroor Ahmad ordered that this information was not to leak. The story per his wife is as follows: He was working really hard, driving 90-100 km per day, he also worked in the offices or Jamia (where he was teaching Arabic). The virus infiltrated his lungs within days of contracting it, and inevitably the emergency services had to be called. He was transported to hospital and within a day of his arrival, he was admitted to intensive care. Before he went to hospital he was bedridden as a result of severe exhaustion. Ibrahim Ikhlaf was born in Holland, however, he is of Morrocan descent, all of his family lives in Holland also it seems, he seems to have converted to Ahmadiyya 20 years ago. We hope everyone is safe throughout this pandemic, we are only reporting on Ahmadiyya news. Remember, MGA claimed that his God sent it to Earth as a punishment for rejecting MGA.

How Did we Expel the Coronavirus from our Home?


A Story of Allah’s Mercy, the Most Supreme

Reem Shraiky: A life devotee of the Ahmadiyya Muslim Community – UK

We are only in the fourth month of 2020, but I think all of us feel that this is the fourth year we have experienced since January. Countless tragedies and massive events have rocked the world since the beginning of this year. Of course, the greatest tragedy still persists; the Covid-19 affliction.

This is something very personal to me as this illness unfortunately reached my own home… How? I still do not know. However, what I do know is that my husband, Ibrahim Ikhlaf, and who was the first to show symptoms, does not sleep daily for more than 3-4 hours. He spends the rest of the day working for the sake of Allah as someone who has dedicated his life to Him.

If he is not in the office or Jamia (where he teaches Arabic), he will be travelling by car here and there to do work or to participate in a programme or a meeting; for years he has been driving about 90-100 miles a day. Consequently, he also neglects his meals; all of this has definitely weakened his immunity and made him easy prey for the coronavirus.

The virus infiltrated his lungs within days of contracting it, and inevitably the emergency services had to be called. He was transported to hospital and within a day of his arrival, he was admitted to intensive care.

Before he went to hospital he was bedridden as a result of severe exhaustion.

As for myself, I had symptoms of a high fever, shivering and a slight cough, but I was strong enough to perform essential household chores and Jama’at work by the Grace of Allah. However, when my husband was admitted to intensive care, my legs were no longer able to carry me. I felt as though I was in a whirlpool in the middle of the ocean, waves throwing me left and right, and as if I was on the verge of drowning at any moment.

I was psychologically – not physically – very weak, yet this psychological weakness began to put pressure on my chest, heart and lungs. On one hand, my husband was at the brink of death, and on the other hand, I was anxious about my children.

Questions swirled through my mind – “What will happen to them if my condition worsens and I have to go to hospital? We do not have  family here, so if my husband and I died, what would happen to them? Would any of my husband’s brothers be able to come to England and take them in such circumstances? How long would it take? What would happen to them until then? How would they live as orphans? What about our janaza and ghusl? Would they wash our bodies? Would they bury us in an Islamic way?”

Many painful questions tormented my heart and mind.

What pained me immensely were some of the insensitive messages I received from a number of sisters, enquiring my exact symptoms. One particular pained me. One lady told me, “Do not worry, it is God’s will, a forgiveness of sins”. Yes, I knew that for any calamity that befalls a believer “even if it were the prick he receives from a thorn,” that accordingly “Allah expiates some of his sins” (Bukhari). However, this is a matter between the servant and His Lord. There was no reason to say to a sick person that this is an atonement for your sins! God only knows the relationship between the servant and Himself.

Likewise, I learned that some of the defectors from the Jamaat were rejoicing in my husband’s misfortune. I said, “Tell them, ‘I do not wish for this disease to afflict even yourselves, but Allah is our Protector’”.

At the same time, came great moral support. I received dozens, if not hundreds of messages, especially from our Ahmadi brothers and sisters around the world, filled with well-wishes and beautiful words. Some reminded me of things Ibrahim had done that they had witnessed, saying “Allah will never waste such a person!” I was also receiving cheerful audio messages from children who were remembering us in every prayer.

I did not answer phone calls because I did not want to hear the sadness in people’s voices as this caused the feeling of pressure on my chest and lungs. I only attended the calls which were from the office staff of Hazrat Khalifatul Masih V (aba), my doctor friends following up my case on the phone or the two of my husband’s friends who were in contact with the hospital.

A compassionate father

So at this point, I would like to inform you about Hazrat Amirul mu’mneenaba.

I am from Syria, my siblings after the war became scattered all over the world; I have not seen them for many years.

My husband was born in Holland and all of his family live there, thus in the UK we have no relatives. Even if any of our extended families were to be here, no one would worry about us – all of them have boycotted us since we entered the fold of Ahmadiyya. Yet for this reason Alhamdulillah we have had the honour of experiencing something that happened to the companions of both the Messenger of Allahsa and the Promised Messiahas.

Despite our foreignness and loneliness, Hazrat Amirul mu’mneen (aba) was and still is a compassionate father to us. He cares for us as he does for his own children, who themselves are like our own siblings. I consider his dear wife a mother; in fact, she is both my mother and friend.

The love and care that I received from all of them, especially Huzoor, while my husband was in hospital made me think of the great companion of the Holy Prophetsa, Hadhrat Salman Al-Farisira. He was a foreigner among the Arabs, nonetheless, the Messenger of Allahsa announced that he was from among his own household.

Similarly, I felt that I was from among the household of Huzoor. He would send medication to us, recommend the type of food that the Jamaat should send us as well as follow up our conditions through his family members and office staff. I truly cannot put into words what His Holiness did for us; whatever I write will not do his actions justice. We are profoundly grateful to Huzoor, may our lives be sacrificed for the sake of Khilafat, Ameen.

Of course, I will not forget the Friday Sermon Huzoor delivered on 20th March and his statement regarding the virus in Al-Hakam newspaper. His Holiness’ words were a response to the letters I had written to him and like a healing balm. However, despite my certainty that they were responses to myself, I did not receive a direct word of reassurance from His Holiness for two days.

Subsequently, when respected brother Munir Odeh sahib (Director Production, MTA International) was about to meet Huzoor, he called me and asked: “Do you want me to tell Huzur anything?” I said: “Please tell Amirul mu’mneen that I am waiting for a word from him that will reassure my heart.”

When Munir sahib said this to Huzoor, Huzoor kept silent.

But at the end of the Mulaqat Huzoor said:

Tell Reem, rest assured, nothing will happen to Ibrahim, and he will recover from it”.

Consequently, I was certain that my husband would recover by the Grace of my Beloved God.

The Mercy of Allah

Here I will tell you about Him.

Of course, I spent days and nights praying to the Lord of the Worlds. I remembered the Hadith about the three men who were in a cave when a rock fell and blocked its door. They started beseeching Allah and recalling the best deeds they had sincerely done for His sake. Whenever one of them mentioned something, the rock moved a little bit until the door gradually opened and they survived.

I thereby recalled in front of my Beloved Lord the things which Ibrahim and I did purely for His sake, and He knows them best. I also used to recite the prayers of the Messenger of Allahsa, the Holy Qur’an and the Promised Messiahas.

Then Allah put it in my heart to use the supplication of Jesusas when he was on the cross: “O Allah, remove this cup from us”. I repeated this prayer hundreds of times until I felt that as Allah had removed the cup from Jesus, He would remove it from us too.

One night I saw in a dream that a Christian nurse named Noura was taking care of Ibrahim in the hospital with compassion and love. At the same time, she tried to evangelise him. Then he was discharged from the hospital shortly after, he told me what happened and said “By the Grace of Allah, I have broken her cross,” meaning he had refuted all of her claims about the crucifixion of Jesus or him being God.

The strange thing is that there had in fact been a Christian nurse looking after Ibrahim with great care and compassion and with whom he had discussed Jesus. He explained to her Jesus’ real status as per Islamic teachings and upon hearing this she was very happy and satisfied, Alhamdulillah.

Now, thousands of Ahmadis around the world, and above all Hazrat Amirul mu’mneen, were praying for us with heartache and love. Many of them gave alms and sacrifices, brother Sharif Odeh (Ameer Jamaat Kababir) prayed in Baitul Dua’a in Qadian. I have been receiving messages filled with sincere supplications from everywhere – Qadian, Rabwah, America, Canada, the Arab world, Europe, the United Kingdom.

I will not forget my friend Berevan in Norway, who on the day Ibrahim entered intensive care, texted me asking, “Are you okay? I was praying then suddenly Allah put it in my heart that I have to pray a lot for you and your family”. I said, “O my Lord, I am certain that You inspired her in such a way only because You want to answer her prayers.”

Due to all of this, the hope in the Mercy of the Lord of the worlds increased in my heart and I was certain that He would send down His Mercy upon us.

Indeed, my husband’s condition improved every day. He was out of intensive care after four days and on the fifth day was back home, by the Grace and Mercy of Allah.

Now when I think about it, I see how many benefits and blessings this experience has brought us. Besides, I see that it was a response to my prayers. Yes, Allah has answered my prayers, as I have always prayed, “Please do something that brings us closer to You”, and now He has responded.

As for the other benefits that we have gained, people have shown us love much more than ever before, and we know from the hadith that this love comes from the love of Allah.

I additionally saw for the first time in my life the veritable manifestation of the Messenger of Allah’ssa saying: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever” (Muslim).

Indeed, I was receiving messages of support and prayers even at the time of the tahajjud prayer before dawn.

The greatest benefit is that we increased our closeness to Allah Almighty, our faith and our belief in the station of Khilafat and how it is the lifeline in this world and the hereafter.

My dear sisters and brothers:

A small virus that cannot be seen with the naked eye has conquered the greatest countries and paralysed the world.

So, let us benefit from our faith, turn to God Almighty and beseech His mercy and that He removes this scourge from the earth.

Let us enlighten the whole world about their Creator and tell them that salvation is dependent on the belief in His Holy Prophetsa and His Messiahas. Whether we die with this virus or otherwise, may we be accepted by Allah the Almighty, Ameen.

Links and Related Essay’s

How Did we Expel the Coronavirus from our Home?

Latest instructions from Hazrat Khalifatul Masih regarding coronavirus

100 Years Ago… – Ahmadiyya Mission News

#coronavirus #covid19 #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #islamandpatriotism


Sir Syed’s books about Islam (1857–1870)

As for the war of Independence 1857 that took place because of the Muslim spirit of freedom struggle and their growing resentment towards the British, “Sir” Syed labeled it as a ‘riot’ and ‘sedition.’ In his pamphlet, ‘Asbab-e-Baghawat-e-Hind’ (Causes of the Hind Sedition), he made it clear that Muslim were guilty of sedition. In this pamphlet, he told the British that the Muslims were in favour of their rule, but rebelled because they had not been given any seat or position in government circles. So, he played along with the British plan to engage Muslims within the British rule, rather than act to uproot it and he himself took a government position.

“Sir” Syed also wrote a book called ‘Loyal Muhammadans of India’. It had three volumes and was published in the years 1860-61. Throughout the book, he proved his loyalty towards the British. In this book, he wrote, “I am extremely angry with the Muslims who rebelled and were defiant against the British and consider them bad because this outbreak by the Muslims was against the People of the Book, the who are our religious brothers, believed in the Messengers, accepted Allah’s rules and keep Allah’s revealed books with them which are part of our fundamental beliefs. Therefore, whenever Christian blood was shed, Muslim blood should have been shed too. And whoever stands against this and are ungrateful to the government, which is not tyrannical, have gone against their religion. They are extremely worthy of being angry with.

“Sir” Syed seized every opportunity in giving a favourable opinion about the British. After the War of Independence 1857, Queen Victoria appealed to the Muslims for forgiveness and asked them to excuse the British for the mass murder that took place. “Sir” Syed told the Muslims in Muraadabad that it was absolutely necessary to thank her. So a ‘Dargah Hazrat Shah Balaqi’ was suggested and on 28 July 1859, 15,000 people were gathered. To attract more people, food arrangements were made and after ‘Asr Prayer, “Sir” Syed made a collective Dua. Some of the content of this Dua is as follows: “Oh Lord! You have shown mercy to Your people and the people of Hindustan by placing upon them just and equitable rulers and for this we thank You. In the preceding years, we had to face a curse of the absence of such rulers owing to our wicked deeds but now You have compensated it and provided us with such just and kind rulers. We thank You for this blessing of Yours from the core of our hearts. Oh Lord! Accept our gratitude! Ameen! The Indians who were caught into this unfortunate catastrophe, You molded the hearts of our rulers to be merciful to these Indians for the Queen issued an appeal seeking forgiveness just because of Your inspiration. We not only thank You but also pray for the Queen Victoria, wherever, she might be. Oh Lord! Accept our Dua! Ameen!” The cunningness, treachery and deceit against Muslims and Islam is obvious in these words. This Dua is a proof of the loyalty of “Sir” Syed to the British but the tragedy is that such a personality is presented to us as a role model to our Children in School text books while pious personality like Aurangzeb (rahimahullah) are antagonized.

In reality, the decline of the Muslims began with a decline in the comprehension of Islam and its wrong implementation. “Sir” Syed suggested a wrong way to come out of this decline. In his flawed understanding, the Muslims can make progress only by following the British blindly in science, inventions and their thoughts related to life, without adopting the systems springing from the complete Deen of Islam. In fact, we fell behind West, because we did not adopt Islam as  a complete way of life. Therefore, if we want to be a progressive Ummah, we must first revive by holding fast onto our Islamic Aqeedah, instead of following the West. Moreover, if science and technology is the only way to success and if Islam mandates that the path to enlightenment is progress and evolution as envisaged by ‘Sir” Syed, then why didn’t Prophet Muhammad صلى الله عليه وسلم spread Islam and conquer through science and technology?? How did the Khulafa-e-Rashideen establish the golden era of Islam without the inventions and discoveries of the Industrial Revolution?? If science was so central to human existence, then wouldn’t the prophets and messengers have been scientists, or at least invented something for mankind??

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Mirza Ghulam Ahmad and the concept of Dajjal

Before MGA’s claim of being the Messiah (in Izala Auham, 1890–1891), MGA never fully elaborated on the concept of Dajjal. Sir Syed had already denigrated the concept. As MGA made his false claims in 1889-1890, the ulema of India called MGA as the Dajjal, the anti-Christ, the false Messiah (see Dard). It should be noted than over 20 hadith reports call Dajjal as a single person, that will be killed by the Messiah, Esa (as) the son of Mary. In 1892, MGA called the ulema of India as Dajjal, by 1897, he was calling the Christian clergy as Dajjal, by 1907, he said the same thing, he concluded that Dajjal was a group of people who were deceivers.

“””Dajjal is not the name of one man. According to the Arabic lexicon, Dajjal signifies a group of people who present themselves as trustworthy and pious, but are neither trustworthy nor pious. Rather, everything they say is full of dishonesty and deceit. This characteristic is to be found in the class of Christians known as the clergy. Another group is that of the philosophers and thinkers who are busy trying to assume control of machines, industries and the Divine scheme of things. They are the Dajjal because they deceive God’s creatures by their actions and tall claims as if they are partners in God’s dominion. The clergy are arrogating to themselves the status of Prophethood because they ignore the true heavenly Gospel and spread a perverted and corrupted version as the supposed translation of the Gospel.””” [Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 243-244, footnote].

1907 in Haqiqatul Wahy
MGA called Dajjal as a group which supports falsehood and works with cunning and deceit. Secondly, it is the name of the Satan who is the father of all falsehood and corruption. MGA also called Dajjal as the misguided preachers of Christianity who were getting lots of converts in India, in fact, in 2020, there are more Christians than Sikh’s.

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The history of Ahmadiyya in Bombay, India (Mumbai)

In the census of British India of 1901, 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). By 1911, there were NO Ahmadi’s left in Bombay. Interestingly, the plague broke out in Bombay in 1896 and MGA made many prophecies about it.

Ahmadiyya mosque’s in Bombay in 2020
–Ahmadiyya Muslim Mosque–YMCA International Hotel, 17, YMCA Rd, Opposita, Mumbai, Maharashtra 400008, India
–Ahmadi Masjid Asalpha–Bhim Nagar, Asalpha, Mumbai, Maharashtra 400072, India
–Masjid Ahmadi–107, TPS Colony, Pant Nagar, Ghatkopar West, Mumbai, Maharashtra
–Ahmadiyya Muslim Cementry–Jerbai Wadia Rd, Parel, Mumbai, Maharashtra 400012, India

By 1896, MGA had barely 2 Ahmadi’s listed in his famous list of the first 313 Ahmadi’s (see Dard) from Bombay, the plague broke out there the very same year. The names are:

–Maulawi Abdul Hakim, Dharwar, Bombay
–Munshi Zainuddin Muhammad Ibrahim, Engineer, Bombay

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.

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).

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

1941 census
This census might not have been taken because of WW-2.

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Mirza Ghulam Ahmad died on the land of Dr. Syed Muhammad Hussain (1878-1939) on Brandereth road in Lahore

MGA died abruptly and suddenly on the evening of May 25th, Ahmadi’s lie and claim that he died the following morning at 10am. Nevertheless, MGA died on the property of Dr. Syed Muhammad Hussain on Brandereth Road, Lahore, British India, Islamia College, which was opposite to Ahmadiyya Buildings, across Brandreth Road (at the future location of Ahmadiyya buildings). MGA left Qadian for Lahore on 27th April 1908 and arrived in Lahore on the 29th. Initially, he was staying at the house of Khwaja Kamaluddin (also on the property of Dr. Hussain), however, after just a few days, MGA moved to a different house of Dr. Syed Muhammad Hussain, this happened most likely because the women didn’t get along with each other. For holding congregational prayers, the arrangement at that time was that these were held at the open space on which the present Lahori Ahmadiyya Mosque is now situated. A marquee was installed there and thick cotton carpets with white sheets over them were spread on the ground. At the same open ground in the centre of the Ahmadiyya Buildings, where now stands the Ahmadiyya Mosque, Hazrat Maulana Nur-ud-Din used to deliver Dars-i Quran every evening. As was his practice, he would start his exposition right from the beginning of the Quran and continue it till its end. Ever since the MGA came to Lahore, the Muslim’s of Lahore had set up their camp in the lawns of Islamia College, which was opposite to Ahmadiyya Buildings, across Brandreth Road. It being summer time, MGA used to go out in a horse-drawn carriage for outing in the evening with his wife. However, after touring the city of Lahore in the evening, as soon as MGA got home, his final illness began. He died a few short hours later.

After MGA died
In 1908 (after MGA died), at considerable cost, Dr Syed Muhammad Husain Shah completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din. Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. Muslim Town was founded in 1915. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.

The housing area wherein MGA died

The Author of Tareekh Ahmadiyyat has given a lay out plan in his book. I have marked it as under:-Green circle= ahmadiya building.
Blue circle= Kh. Kamaluddin,s house.
Between two houses is a small gali linked with a bridge from upper portion. Arrow showing Road leading to Railway station. Opposite to both house is Islamia College ground.

Who is Dr. Syed Muhammad Hussain?
Coming to the fold of Ahmadiyyat

Dr Syed Muhammad Husain Shah was born in 1878 in Lakki Marwat in District Bannu, North West Frontier Province of India (now Pakistan), where his father, Khan Bahadur Syed Alim Shah, was posted as Assistant Settlement Officer in the Civil Service of the British Government in India. The family actually hailed from the village Kala Chichi in Tehsil (Sub-district) Shakargarh, District Gurdaspur in Punjab Province. Having passed his early years in Lakki Marwat, he could understand Pushto, the lingua franca of that area. He went to school in Scotch Mission High School, Sialkot where, amongst others, Allama Dr Sir Muhammad Iqbal was his classmate with whom he had a very friendly relationship which lasted for a whole lifetime. After completion of his education at Sialkot he joined Medical College at Lahore and obtained his L.M.S Degree in 1899. Unfortunately, his father passed away the same day on which the result of the Medical Degree Examination was announced. After graduation, he was employed in the Department of Health Services of the Government of Punjab.

In 1901-02, when Dr Syed Muhammad Husain Shah was posted in Gurdaspur on special duty for the treatment of plague patients, Syed Amir Shah, a cousin of his, who was an Assistant Tehsildar and already an Ahmadi, took him to Qadian to see the Promised Messiah. The Shah sahib, as Dr Syed Muhammad Husain Shah was commonly known amongst his colleagues, friends and family members, narrates the events of his taking bai‘at at the hands of the Promised Messiah in these words:

“Before my visit to Qadian for the first time I was thinking of it as a gaddi (spiritual court), like the gaddies of other pirs, but when I arrived there I had a problem in recognizing Hazrat Sahib as he was sitting amidst other people, so I had to enquire as to who amongst them was the Promised Messiah. This unassuming behaviour of the Promised Messiah registered a deep impression on my mind. A person amongst the gathering asked the Promised Messiah to request his followers to grow beards as most of his followers were clean-shaven. In reply, Hazrat Mirza sahib said that he was more concerned about the hearts of the people, and once those are reformed the beards will automatically follow. After returning from Qadian, I kept thinking that such a person cannot be an imposter and I decided that I should join his Jama‘at (community of followers). So I again went to Qadian and took bai‘at (pledge of allegiance) at the hands of the Promised Messiah.”

Some time later after that the Shah sahib was permanently posted at Lahore. In those days, he, along with Khwaja Kamal-ud-Din, Dr Mirza Yaqub Beg and Shaikh Rahmatullah, used to go to Qadian every weekend to spend time in the company of the Promised Messiah.

The Shah sahib was a devout and pious Muslim and a sincere devotee of the Promised Messiah. From the day he joined Ahmadiyyat he used to give 1/3rd of his income to the Ahmadiyya causes and spent money generously in the cause of religion and other good causes. As a regard of his sincere devotion and sacrifices in the cause of Islam, the Promised Messiah held him in great esteem, and whenever he visited him, the Promised Messiah would stand up in respect to receive him. When the Sadr Ahmadiyya Anjuman was formed in 1905, the Promised Messiah nominated him as a member of its Central Committee, which was the supreme executive body to manage the affairs of the Movement. He held this position until the split in the Ahmadiyya Movement in 1914. Thereafter, he became one of the five founding members of the Ahmadiyya Anjuman Isha‘at Islam Lahore.

A renowned but God-fearing physician of his time

Dr Syed Muhammad Husain Shah was a renowned physician of his time. Doctors in the employment of Government were allowed to carry on their private practice after their duty hours and during weekends. During the remaining lifetime of Promised Messiah, both Dr Mirza Yaqub Beg and the Shah sahib used to visit Qadian every weekend at a great monetary sacrifice just to be in the company of Promised Messiah. Even then Allah amply rewarded them and both of them had a lucrative private practice earning them thousands of rupees, a large sum in those days. How renowned a physician the Shah sahib was, is evident from the fact that Dr Sir Muhammad Iqbal, in his letters to Bilgrami (a well-known poet), invited him to come to Lahore so that he could take him to Dr Syed Muhammad Husain Shah for treatment. As a physician, the Shah sahib did not insist upon receiving fees from his patients. Whatever someone chose to pay would be quietly put in his pocket. Many of his patients were poor, and he would see them without any fees and also give them money from his own pocket to purchase medicines and food. He was a saintly person, never hungry for money; instead, he used to spend generously for multifarious humanitarian causes.

A compassionate person

Dr Muhammad Husain Shah was a very compassionate human being who cared not only about the needs of others but also helped them in the matters of their welfare. When he purchased a big chunk of land on Ferozepur Road, which he later developed and named Muslim Town, he built his house on it and also built homes for his near needy relatives who could not afford to build a house for themselves. He built a house for his dispenser, Shukar Deen, and for his other personal servants. He also built a house for Pandit Qadir Baksh, a Brahmin convert to Islam. He transferred the ownership of these buildings in their names. He not only brought them to live near him but also paid for their education, arranged and bore the expenses for their marriages and even purchased agricultural lands for them in Khanpur District and Bhopal. Amongst others, the parents of Begum Zeenat Fida Husain and Colonel Amjad Husain, father of Syed Mushahid Husain and Syed Mutahir Husain, are examples of such beneficiaries. This was not limited to his near relatives. He helped many other Muslim students, without any distinction of being an Ahmadi or not, in obtaining higher education. The late Hameed Nizami, who after independence became the Publisher-Editor of Pakistan’s well-known daily newspaper Nawa-i-Waqt, was an example of one such beneficiary. Mr. Nizami was treated like a family member and he kept this relationship with the Shah sahib’s offspring until his death.

Dr Muhammad Husain Shah was also a big supporter and benefactor of the Anjuman Hamayat-i Islam and was a member of its Board of Directors for a long time. This Anjuman was created for the promotion of education of Muslims of the Punjab Province, and established and ran the Islamia College, Lahore and many other high schools for Muslim boys and girls.

In 1918, the Government approached the Central Anjuman (AAIIL) with the offer that it was willing to release some revolutionary Muslim youths who were detained for their enthusiastic anti-Government activities provided the Anjuman agreed to reform them and channel their energies towards the propagation of Islam work. As a result of this move, Muhammad Iqbal Shadai and Syed Mustafa Kamil were handed over to the AAII, Lahore. The Shah sahib took Iqbal Shadai into his personal care and he lived in his house in Ahmadiyya Buildings for a couple of years. Thereafter, in 1920, when the Hijrat Movement started, he migrated from India and after obtaining a doctorate degree from a European University became well known in the Muslim world as Dr Iqbal Shadai. Dr Shadai held the Shah sahib in high respect and always remembered him respectfully as one remembers his own father.

Murree Hills was the summer capital of the Government of Punjab. In those days, non-government civilians were not allowed to visit Murree. When the Shah sahib first came to Murree in the summer of 1924 he learnt about the poverty of the common man residing in villages and gali jats surrounding Muree. These people were living in a constant state of starvation, and tuberculosis (TB) was rampant in the area. Most of the land, being hilly or with thick forests, was not cultivatable, hence these people had no proper means of income. The population of the area was predominantly Muslim. Tthe Shah sahib not only rendered them free medical treatment but also paid for the cost of medicines in addition to giving them money for nutritious food to help them recover. He was so moved by the miserable economic conditions of those people that he hosted a meeting of land owners of the area along with the officials of the Agriculture Department, the Revenue Department and the Department of Cooperative Societies and urged upon them the need of advancing money to these poor landowners to purchase seedlings and plant fruit trees on the slopes of their land to bring them some income. Many of the fruit gardens of that area are the remnants of the Shah sahib’s efforts in that regard.

Furthermore, many of the Shah sahib’s patients were suffering from TB. During the summer months he used to send them to an infirmary in Simla. Many of them would return to him in Murree complaining that the doctors in Simla, the majority of whom were Hindus, did not pay proper attention to the treatment of Muslim patients till payment of gratification. Since many patients in the area surrounding Murree too were also suffering from TB, therefore the Shah sahib felt the need to building a clinic in that area. He talked to government officials as well as landlords of the area but to no avail. Ultimately, he decided to go it alone. In 1928, he purchased 25 acres of land in Samli near Murree to build a clinic. When the transfer documents for the land were yet to be signed, his son, B.H. Syed, who was a final year medical student, advised him to rethink the decision. B.H. Syed (who later became Colonel Dr B.H. Syed and retired as Director of Health Services, Government of West Pakistan) asked his father to consider that since he was about to retire from service in two years and he, B.H. Syed, was still in medical school, where the money will come from to finance such an expensive project. He went on to say that people establish non-profit corporations or trusts for such undertakings and his father was planning to go into this project alone and finally he pleaded that his father rethink rationally as there was still time to walk out of the deal. In reply, Dr Syed Muhammad Husain Shah said, “My son, I too have a ‘trust,’ a very reliable ‘trust.’ When the son enquired as to which and where was that trust, the Shah sahib responded: “Muhammad Husain has a trust with Allah, and whenever I decide to undertake a project for the betterment of mankind I just do it with my best intention, then Allah Himself provides the means because betterment of mankind is Allah’s own job which He takes care of.” So the deed was signed. A clinic was established with the Shah sahib’s own income from his medical practice and after independence it was handed over to the Government of Pakistan by the Shah sahib’s descendents and today it is the largest hospital in Pakistan where more than 350 beds are available for the treatment of TB patients. The Shah sahib was right. Allah is taking care of it.

He excelled in hospitality

Dr Syed Muhammad Husain Shah was a very hospitable person. During his last visit to Lahore in 1908, the Promised Messiah, along with his family, was staying in the Shah sahib’s house in Ahmadiyya Buildings. A large number of people were coming to visit him and everyone was served food and refreshments. During this period the Shah sahib’s wife kept busy the whole day in getting food prepared for guests and visitors so much so that the Promised Messiah said: “Our stay has caused much inconvenience to our daughter” (referring to the Shah sahib’s wife).

After the split in the Ahmadiyya Movement in 1914, when the Ahmadiyya Anjuman Isha‘at Islam Lahore (AAIIL) was formed, Maulana Muhammad Ali was staying in a room in the house of the Shah sahib until a house was built for him adjacent to the Ahmadiyya Buildings Mosque. Maulana Muhammad Ali moved into this house and brought his family there.

Maulana Abdul Haque Vidyarthi, along with his family, was living in another room on the ground floor of the Shah sahib’s house. Another room on the ground floor was being used as the Anjuman’s office as there was no office building yet. Another large room on the ground floor was being used as guest house where beds for 25-30 persons were provided and the Shah sahib had detailed a personal servant whose duty it was to look after the needs of guests. The food for guests was supplied and prepared from the Shah sahib’s home.

In the beginning there used to be 50-60 persons for Maghrib prayer who all dined together in the Mosque afterwards. This food too was prepared in the Shah sahib’s home, after which Isha prayers were offered and then people would disperse to their homes. Later, food would be prepared in turn in the homes of Maulana Muhammad Ali, Dr Mirza Yaqub Beg and Khwaja Kamal-ud-Din.

Even when Dr Muhammad Husain Shah had moved to his new home in Muslim Town, there still used to be 40-50 persons joining him in partaking food at dinner time. Taking dinner in the company of his friends, family members and his other relatives or even those whom he was helping financially or otherwise had become second nature with him. This was a real sense of community based on the teachings of Islam.

The Shah sahib’s great passion for tableegh

Dr Syed Muhammad Husain Shah had a deep passion for tabligh (propagation) of Islam. While visiting a patient, if some religious matter was asked by the patient or his family, the Shah sahib used to spend hours disseminating the true teachings of Islam, quite forgetting that he still had to visit and see other patients. During his service he used to preach Islam to his European bosses and he was much respected by them for his high moral character and knowledge in the field of religion. Many of his near relatives became members of the Jama‘at as a result of his propagation work.

When the decision was taken in 1910 during Maulana Nur-ud-Din’s time to open a mission in England, Dr Syed Muhammad Husain Shah offered his services for the mission and got approval for an extended period of leave from his job in spite of the fact that his family and close relatives were opposed to the idea. However, on other grounds, Khwaja Kamal-ud-Din was allowed to go to England where he established a mission in London in 1912, which was shortly afterwards, in the summer of 1913, moved to Woking.

When Dr Ambedekar, a political leader of the Untouchables (low caste Hindus), announced that due to the inhuman treatment of the untouchables at the hands of Hindus, the untouchables had no option but to embrace other religions where they may be treated more humanly, Christian missionaries gained a lot of converts. the Shah sahib got a month’s leave from his job and, taking Maulana Sadr-ud-Din along, went to Bombay for propagation of Islam amongst the untouchables.

Some pagan tribes in the Punjab Province, who were descendents of the original population of India and who had taken refuge in thick forests at the time of the arrival of the Aryans in India, were living in various districts of the Punjab after these forests had been cleared for the making of irrigation canals during British Rule. They were called Sansi and were not allowed to live in settled areas. Many of them lived in Montgomery District (now Sahiwal District). The Shah sahib initiated an Islamic propagation mission in that area and simultaneously he took up the matter with the District and Provincial Administration for recognition of their fundamental human rights, especially their right to live in settled areas rather than moving around as nomads. His efforts bore fruit and a large number of them converted to Islam. Maulvi Shafqat Rasul, who was later a missionary of AAIIL in Fiji, was a son of the headman of this tribe who had embraced Islam.

His services for the cause of Ahmadiyyat

Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. In addition to that, he generously donated funds on appeals for various projects of the Anjuman:

  1. In 1908, at considerable cost, he completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift.
  2. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din.
  3. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.
  4. In 1914, the AAII Lahore was founded and the Shah sahib was made its Financial Secretary. There were not many members at that stage and it meant starting from scratch. Expenses for all the projects of the Anjuman at that time were mostly borne through the financial sacrifices of the Shah sahib, Dr Mirza Yaqub Beg and Shaikh Rahmatullah.
  5. The Shah sahib obtained a large parcel of land for abadkari (making cultivable) in Khanpur District in Bahawalpur State. When, after clearing the forest, it was made cultivable, the State granted rights of permanent ownership. At that stage the Shah sahib not only got share of ownership for his near relatives but also created a Waqf (Trust) of 25 acres in favour of AAII Lahore, wherefrom the income was received annually by the Central Anjuman.
  6. When the Shah sahib purchased quite a large section of land by the Canal Bank on Ferozepur Road, Lahore to be developed into a Muslim town, he reserved 10 acres in it to be called Ahmadiyya Basti, wherein land was offered to the members of the Jama‘at at a nominal price. Only Maulana Muhammad Ali, Maulana Abdul Haque Vidyarthi, Maulvi Murtaza Khan, Master Faqirullah, Deputy Muhammad Sadiq and Ch. Rahmat Khan Bahadur built their homes there, while many others sold out the land at a higher price.
  7. The Shah sahib also built amosque in Muslim Town, which was known as Masjid-e-Aisha, in memory of his mother. He also built a well for water supply, wudu etc., and a house for the muezzin, and also created a waqf (trust) of an acre of land in favour of the AAII Lahore wherein the Anjuman later built the Idara Taleem-ul-Quran School for Missionary Training.
  8. The Shah sahib donated a house and three acres of land to the AAII Lahore in Samli Sanatorium as a gift which the Central Anjuman, after independence, gave as a gift to the Government for expansion of the sanatorium.
  9. In 1938, the Shah sahib transferred the ownership of his two houses in Ahmadiyya Buildings to the AAII Lahore as a gift. On one of these the Anjuman later built the Promised Messiah Memorial Hall while the other was being used by Maulana Ahmad Yar as his residence.
  10. The Shah sahib made a waqf (trust) of one and a quarter acres of land in favour of the Anjuman in the Shah Jamal area, Lahore in the name of his wife, Daulat Bibi. This lot was later sold for 48 thousand Rupees and the money was used in the construction of the Promised Messiah Memorial Hall.
  11. The Shah sahib donated sizeable amounts towards the construction of the building of the Muslim High School in Ahmadiyya Buildings, the construction of the Berlin Mosque, and for the purchase of 1000 acres of agricultural land in Chak No. 6 near Okara (most of this land was taken away by the Government under Land Reforms in 1966). His wife had donated her 40-tola golden bangles towards the construction of the minarets of the Berlin Mosque.
  12. In 1937, the Shah sahib obtained 15000 acres of land in Bhopal State under the Abadkari Scheme. Out of this he got 1000 acres for himself and his near relatives and 500 acres for AAII Lahore. This required clearing of forest trees. Some work was started on it but neither the Anjuman nor the Shah sahib’s descendents pursued it after his death in 1939. This land was taken over by the Government of India in 1961.

From the above it is evident that Dr Syed Muhammad Husain Shah was one of the main donors of the Anjuman. Allah gave him much money and he spent it in the way of Allah quite generously, never saving for the future. Out of his large income he used to give a few hundred Rupees to his mother for household expenses. After the passing away of his mother he gave this money to his wife and after her passing away, to his daughter. He never asked them for accounts when they told him that the money was finished; instead he would give them more. The rest of the money he used to give to Pandit Qadir Baksh, who served as his banker. Pandit sahib used to spend money according to the instruction of the Shah sahib and when he ran out he would inform the Shah sahib who would give him more. The Shah sahib had so much trust in Pandit Qadir Baksh that he never asked for accounts from him. The Shah sahib did not keep more than five rupees in his own pocket.

Ahmadiyya brotherhood

A few days before his death on an Eid occasion, when all his family members and near relatives had assembled for celebrating Eid, the Shah sahib addressed them in these words:

“When someone passes away he leaves wealth and property for his descendents, but I am leaving another form of wealth for you and that is our brotherhood which the Promised Messiah made for us.”

He went on to say:

“You may have noticed that whenever I felt sick the members of the Ahmadiyya brotherhood came from far and near to enquire about my health. This religious brotherhood is far superior to other kinds of brotherhood. Such sincere, loving and caring brotherhood you will not find elsewhere. Keep this brotherhood intact. This is a very useful thing.”

The Shah sahib himself was an embodiment of the tradition of this brotherhood. He would always walk an extra mile to fulfil the calls of this brotherhood. Dr Saeed Ahmad Khan recalled an instance to illustrate this character of the Shah sahib, and thus he wrote:

“I was posted at Peshawar in July of 1929. While treating a rabies patient, her sputum fell in my eyes. It necessitated that I receive preventive inoculation. Such preventive injections were administered at Murree. I sent a telegram to the Shah sahib and left for Murree. When I arrived at the Murree bus stop I was surprised to see that the Shah sahib, along with some family members, was waiting for me there. His house was at a distance of about three to four miles from the bus stop. It was located on a hilltop and the whole distance had to be walked up the slope. I was the age of his children and could not believe that he would be so caring as to undertake all the trouble of coming personally to receive me. This left a deep impression of his high moral character on my mind. I stayed in his home for fourteen days and had a chance to see in person the Shah sahib’s virtuous family life, his high moral character, his observances of religious duties, his hospitality and his emotions of brotherhood and sympathy. In fact, the Shah sahib was a very great human being and his pious life was a model for others. Those fourteen days which I passed in the company of that pious person, I will never forget in my life. This is a great and invaluable experience of my life.”

His interest in other movements for the betterment and rights of Muslims

The Shah sahib used to take an interest in the political and social movements of Muslims in India. He was a supporter of the Freedom Movement. When the movement for using locally produced goods was launched by Gandhi, the Shah sahib became its quiet advocate by wearing locally manufactured clothes and also having his family do the same. He was actively engaged in the Anjuman-i Hamayat-i Islam and was one of its major donors. His view about the Freedom Movement was that Ahmadis had to be sympathetic to it but should not actively participate in it. Our job was propagation of Islam, and we should let other Muslims actively participate in politics.

After 1930, when the Muslim League emerged as an active political party, all of the Shah sahib’s sympathies were with that party. The Shah sahib financed Mr. Hameed Nizami and Colonel Amjad Husain Syed (who were students in those days) for publishing a two-page daily newspaper entitled Hurriyat. In this newspaper, and through Mr. Hameed Nizami and Colonel Amjad Husain Syed, the Shah sahib the disseminated the Muslim League political viewpoint.

Return to Allah

The Shah sahib had been suffering from high blood pressure for some years. On 26 April, 1939, during Tahajjud prayers when the Shah sahib was in the state of prostration, he became unconscious. When he did not rise from prostration after a long time, his wife checked on him, and finding him unconscious, sent for Dr Basharat Ahmad who was living in Muslim Town. He tried his best but the Shah sahib did not regain consciousness and ultimately at quarter past eight on the same evening he breathed his last. Inna li-llahi wa inna ilai-hi raji’on (“We belong to Allah and to Him do we return.”)

The next day a very large number of people, both Ahmadis and non-Ahmadis, joined in his funeral prayer, which was led by Maulana Muhammad Ali.

Webmaster’s Note: The compiler of the above biography, Masud Akhtar Choudry, lived in Muslim Town for many years in his younger days, and has sometimes recounted his personal memories of Dr Syed Muhammad Husain Shah. This article is taken from the HOPE bulletin of the California branch of the Ahmadiyya Anjuman Isha‘at Islam Lahore, April 2008, with some editing by this webmaster.

At this link, see the obituary of Dr Syed Muhammad Husain Shah in The Light, English weekly of the Lahore Ahmadiyya Movement, April 1939.

Tribute by Maulana Muhammad Ali

At the passing away of Dr Syed Muhammad Husain Shah, Maulana Muhammad Ali issued a message to the Lahore Ahmadiyya community in its Urdu organ Paigham Sulh, and in his Friday khutba while mentioning the unique personality of the Shah sahib and the services he rendered to the religion he said that, notwithstanding his previous financial sacrifices, the Shah sahib had just now donated property worth 52 thousand Rupees to the Jubilee fund and after that he agreed to give 200 Rupees per month permanently to support the Dutch mission. Maulana Muhammad Ali wrote:

“This high rank of excellence was in fact in fulfilment of the trust that the Promised Messiah had reposed in the late Shah sahib. When the Promised Messiah was informed by Allah of his own approaching death he made an Anjuman as his successor, and while selecting fourteen members for it he picked four from Lahore. These four were: the late Shaikh Rahmatullah, Khwaja Kamal-ud-Din, Dr Mirza Yaqub Baig and the Shah sahib. The excellence and sin­ceri­ty with which these four carried out the task entrusted to them by Hazrat Mirza sahib seems to be indicated in this Divine revelation: ‘In Lahore are our virtuous members’. These four friends had such passion to serve the Divine religion that they would travel from Lahore to attend every meeting of the Anjuman in Qadian and were always in the forefront in providing financial help. … I held the position of Secretary of the Anjuman. The advice of these four revered friends was a source of strength for me, and their sincerity made a deep impression on me.

This was how, at the beginning of 1906, there began that friendship between the five of us which developed to the stage that we five became, as it were, one mind and heart. Now four of these friends, one by one, have gone to meet their Lord, and even though I see all around me true, sincere and faithful friends in our Jama‘at but after the departure of these four I feel somewhat alone. But ‘Allah is my Friend in this world and the hereafter’.

These four friends have set such a unique example of faithfulness, and of constancy and sincerity in the service of the religion, that it has few parallels today. The Messiah sent by God identified certain virtuous men to carry on his mission after him, and after Maulana Nur-ud-Din these four were the most prominent in this regard who bore the burden of work in practice. They discharged the trust placed upon them by the Promised Messiah so faithfully that they ever kept on making progress in the way of Allah.”

(Paigham Sulh, 4 May 1939, p. 3)

Respected by Allama Dr Sir Muhammad Iqbal

In the book Makatib Iqbal Banam Garami (‘Letters of Iqbal addressed to Maulana Garami’), published by the Iqbal Academy, Lahore (1st edition 1969, 2nd edition 1981), there is a letter by Iqbal, dated 4 January 1920, in which he recommends that this Maulana come to Lahore to get medical treatment from Dr Muhammad Husain. The compiler of the book has added a note to inform readers about Dr Syed Muhammad Husain Shah, which is as follows:

“Dr. Muhammad Husain was a renowned physician of Lahore. He was originally from Shakar Garh and was a friend of Iqbal. He was his class fellow till matriculation. He died on 26 April 1939 due to a stroke (Mujahid-i Kabir, 1962, p. 236). Colonel Dr. Bashir Husain, retired Director, Health Services, West Pakistan, is his son. He was a very wealthy and generous man, and gave thousands of Rupees for the propagation of Islam. He built the Samli Sanatorium and then handed it over to the government. Whenever Dr. Muhammad Husain Shah paid a visit to Iqbal, the Allama would stand up to greet him, and show him the same respect when seeing him off. The love and sincerity between them can be gauged from this.” (p. 159)

Here is the image of the extract from the original book:

Muslim Town was founded in 1915 by Dr. Syed Muhammad Hussain (1878-1939), son of Syed Alim Shah. He was a graduate of Lahore Medical School) and the Chief Chemical Examiner of Punjab as well as a renowned physician and philanthropist. During the early 20th century, Model Town was an exclusive Hindu locality of Lahore. Muslims could not buy property in that neighbourhood and in response to this prejudice, Hussain bought plots of agricultural land along the Lahore Canal. He then hired professionals to plan a residential neighbourhood, that was initially named Islamabad. However, on the suggestion of his friend Allama Muhammad Iqbal, Dr. Hussain decided to rename the locality as “Muslim Town”, to emphasize its Muslim character in response to the exclusivity of Model Town as a non Muslim locality.

Dr. Hussain, initially built a house for himself on 40 kanals of this land at #7 Muslim Town and donated plots of varied sizes ranging from 10 marlas to 12 kanals to his numerous relatives, friends, family retainers and household help. Some of his famous friends and early settlers included the renowned artist Ustad Allah Baksh, Abdul Majeed Salik (writer), Maulana Ghulam Rasool MehrMaulana Muhammad Ali (translator of the Quran), the Faruqi family and the renowned Faqir family. Dr Muhammad Hussain constructed a mosque in Muslim Town (Aisha Masjid), in memory of his late mother. He also allocated land for a graveyard for his descendants in Shah Jamal and another graveyard in Muslim Town for the benefit of general public. The Shah Jamal graveyard is under the exclusive custodianship of his great grand daughter. Dr. Muhammad Hussain’s agricultural land around surrounding Muslim Town was later acquired by the Lahore Development Authority as part of Shah Jamal, Gulberg and New Muslim Town schemes.

Dr Syed Muhammad Hussain was known for his medical acumen. Thus Nawab of Bahawalpur brought his sister to be treated by him and Dr Hussain successfully cured her jaundice. Nawab Sahib insisted on giving a fee of 16000 rupees but Dr Hussain resisted explaining that he had cured the patient from an ordinary ailment and the fee was too high for that purpose. When Nawab Sahib insisted, Dr Hussain requested that this money be used for the education of children in the Islamic Bahawalpur State. This gesture impressed the Nawab further and on his return to Bahawalpur he allotted 200 squares of land in the name of Dr. Syed Muhammad Hussain (original papers of this allotment are in the custody of his great grand daughter). Dr Hussain stuck to his resolve and this land exclusively allotted for his benefit was distributed by him among any family member/cousins/nephews who decided to migrate to Khanpur and reclaim the land. His elder son Syed Altaf Hussain was also among these immigrants and he received a share only in proportion to other relatives and according to the amount of effort and time spent in reclamation of land and not as Dr Hussain’s descendant. While Dr Hussain’s younger son Dr Bashir Hussain Syed I G Prisons/Director General Health West Pakistan did not even claim an acre of his father’s allotted land and Dr Hussain’s daughter, Safia Begum, inherited land in Khanpur only through her husband and father in law (Syed Ahmed Hussain, one of the migrants to Khanpur was the younger brother of Dr. Hussain). Dr Hussain’s professional integrity, religiosity and non worldly contentment can be gauged from the fact that he was also allotted 15000 acres of land in Bhopal, but Dr Hussain never claimed this land despite having full ownership and allotment letters. The existence of this land was only revealed by Dr Syed Muhammad Hussain’s son Dr. B H Syed to his nephew Syed Asad Hussain after the closure of allotments of evacuee property explaining that it was Dr Hussain’s wish that any allotted property should not be claimed by his immediate descendants.

When Dr Hussain’s nephew syed Nazir Hussian contacted tuberculosis, Syed Muhammad Hussain left no stone unturned to get best available medical care for him. However, he realized that most tuberculosis sanatoriums were being run by Hindu philanthropists there was apparent reluctance towards admission of Muslim patients. Dr Muhammad Hussain decided to build a Tuberculosis Sanatorium in Samli, Murree Hills Pakistan that was inaugurated by Lord & Lady Linlithgow, Viceroy of India. This is the largest T B Sanatorium in Pakistan.[1]

Dr. Muhammed Hussain’s daughter, Safia Begum started an English School for Muslim Children in her 12 kanal house in Muslim Town and hired Mrs. Lewis, an English Lady as its Principal. She became the Headmistress in 1930s imparting modern education to the young until the time when the school had to be closed around partition in 1947. There is a Safia Street and a Safia Park housing estate within Muslim Town named after her memory. She built “Syed Imtiaz Hussain Ward” in memory of her son Syed Imtiaz Hussain in Syed Muhammad Hussain T B Sanatorium Samli. Herdaughter in law Begum Sarawat Imtiaz was the first ever female in West Pakistan to take the oath as Lambardar in 1959. This was cited as a milestone for women empowerment in Pakistan and the Muslim World. Presently her daughter Begum Arshia Azhar is Lambardar of said village i.e. Chak 43/12L, Chichawatni, District Sahiwal.[2]

Dr Hussain’s grandsons Syed Khalid Hussain and Syed Asad Hussain donated land and Syed Asad Hussain a great philanthropist in the footsteps of his esteemed grandfather constructed Syed Altaf Hussain Eye Hospital on this land in KhanpurRahim Yar Khan District (a rare example of two philanthropic hospitals in name of a father and son). Brigadier Akram Syed was the son of Syed Bashir Hussain the younger son of Dr Muhammad Hussain. Some of the famous early settlers in Muslim Town, besides the Syed family, included : Abdus Salam Khursheed (writer), Sabiha Khanum, Santosh Kumar, Nayyar Sultana Darpan, Agha Taalash, Allauddin, Malika Pukhraj, Akmal, Hasan Lateef, Saifuddin Saif, Ibraheem Nafees, Tanvir Naqvi, Riaz Ahmed and M Suleman (Film industry) and many more.

Links and Related Essay’s,_Lahore

During British rule, Ahmadi’s occupied mosques all the time

Ahmadi’s were given access to many mosques in British-India via the British government. Ahmadi’s regularly occupied mosques and then got British support. Nowadays, this is slowly being reversed by the government of Pakistan. However, Ahmadi’s lie about it and claim that their “places of worship” are being taken, but, in reality, Ahmadi’s are losing court cases and thus losing possession. Nevertheless, we have found a story from 1907, wherein a group of Ahmadi’s forceably occupied a Sunni masajid (mosque), then were able to get the British government to support them. This happened in Dera Ghazi Khan. The story is pasted in the below.

The story from Lahori-Ahmadi sources
“””Maulvi Aziz Bakhsh (a younger brother of Maulvi Muhammad Ali) was living in Mohalla Patafian in the old Dera Ghazi Khan city. An abandoned masjid was lying vacant near his house, with no one having used it in a long time. It was in a dilapidated state, so Maulana Aziz Bakhsh, along with the other persons who had become Ahmadis because of his efforts, got together to repair the masjid. After it was restored, they started offering their prayers there and holding dars-e-Qur’an and other religious meetings in it. The opponents of the Ahmadiyya Movement did not tolerate this for long and soon they installed one of their own maulvis, resulting in two salahs being offered in the masjid – one by the Ahmadis and the other by the nonAhmadis.”””

Links and Related Essay’s

Will LAM allow other muslims to use any of their mosques?

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