Maulana J.D. Shams was from a small village called Sekhwan (“n” is silent), which is a few miles away from Qadian. His father’s name was Khwaja Imam-ud-Din Wyne Sekhwani, and his grandfather’s name was Khwaja Muhammad Siddique. His father is listed in the 313 companions of the Promised Messiah (AS) as is his grandfather. They were ethnically Kashmiri and that’s why the have the foretitle Khwaja and the surtitle Wyne (“n” is silent) around their names, but they lived in Punjab, India. In the 1950’s, he went back and edited every single book of MGA and added his own explanatory notes. He was not a proper missionary, instead, he was trained to be a missionary by various companions of MGA including Mirza Bashir-ud-Din
Mahmud Ahmad and Hafiz Raushan Ali (see the Forward).

His father, Imam-ud-Din, had two brothers: Jamal-ud-Din and Khair-ud-Din (also listed in the list of 313 companions) and they were known to be exceptionally poor.  However, they strived so much financially that even though their combined amounts were still pretty meagre, the Promised Messiah (AS) gave them special attention. For example, for the construction of the white Minaret-ul-Masih (the minaret of the Messiah), which symbolised the mission of the Promised Messiah (AS) and the minaret mentioned in the hadith prophecies, there was a special call for construction funds. A minimum contribution of 100 rupees entitled the person’s name to be commemorated near the foundation. The three Sekhwani brothers, as they were called, asked for a special exception if they all three could combine their contribution to add up to 100 rupees. This was still a great financial sacrifice for their families and the Promised Messiah (AS) accepted their request and included their names along the list of those who made the 100 rupee contributions.

Imam-ud-Din made more than financial sacrifices in the cause of Islam.  His son, JD Shams was a life dedicate to Ahmadiyyat. This meant that he had to leave for missionary assignments as ordered by the Khalifa. I heard from JD Shams’ sister’s daughter, Aamina who is still alive in the US, that Imam-ud-Din had a dream indicating his own death while his son, JD Shams was away (I think in Palestine or England). Aamina was a young girl living there at the time and personally witnessed this. Imam-ud-Din had written a letter to the Second Khalifa to allow his son to come home so that he could see him before he passed away, but as he started on his way he had second thoughts. He felt ashamed to ask for this when the time called for the sacrifice of persons and wealth for the cause of Islam. He went to the courtyard of his home and tore up the letter. He had the dream again, and wrote another letter, but tore up that letter too. He died before seeing his son again. He took comfort in the company of JD’s young son (i.e., his grandson), Dr. Salah-ud-Din Shams, who resembled his father JD.

Imam-ud-Din’s two sons were very important to him.  His family had a history of problems with male children. They were rare births and tended to die in infancy.  He requested the Promised Messiah (AS) to pray for him to have sons. The Promised Messiah (AS) gave him medicine (which Dr. Salah-ud-Din Shams told me was iron) and the Promised Messiah (AS) told him that he would have two laudable sons.
_____________________________________________________________________________________________1876 to 1890, Jalal-ud-Din’s grandfather was Imam of the mosque in Qadian

MGA never led Salaat during his life. MGA’s father employed Jalal-ud-dins grandfather as an Imam, to essentially lead the Salaat and give all the speeches (skip to 2:36). This proves that MGA never led salaat in his life.

Jalal-ud-Din Shams was born in Qadian in 1901.

The French had taken over Syria after WW-1 (roughly 1920). After the Khalifa traveled through Damascus, he was allowed to send a missionary to Damascus. Shams is made an Imam by the Khalifa and sent to Syria(See the Forward)(This forward says 1925, however, it was late 1924. He was sent with another Ahmadi cleric by the name of Maulvi Syed Zainul Abedeen Wali Ullah Shah, his exodus from Syria is unknown. Maulvi Abu’l-‘Ata Jalandhari was sent to Jerusalem in this era also, his exodus is also unknown. Conflicting dates on his arrival in Syria, the ROR of 1931 tells us that he arrived in Damascus, Syria in July of 1925. However, Mirza Tahir Ahmad claims that it was late in 1924 (See “From Rabwah to Tel Aviv (1976).

He is stabbed and recovers.

A civil war erupts in Syria and the French government had asked Maulvi Jalal ud Din Shams to leave, however, he refused, they then forced him to leave on 3-9-1928, they demanded that he leave in 24 hours, which he did. Maulvi Jalal ud Din Shams was ordered by his Khalifa to move to Haifa, he arrived 8 days later on 3-17-1928. He ends up travelling directly to a small town area called Kababir. It seems that the British government purposely worked on getting the Muslims of Kababir to convert to Ahmadiyya en-masse. It was the Odeh family, many of them have left Ahmadiyya by 2019.

Shams returns to Qadian, India. He got married and had two children. He was appointed the Secretary of the All- India Kashmir Committee, of which the Second Khalifah was elected President and Sir Muhammad Iqbal was a member. The Mission at Kababir continued with a new imam. In the ROR of 1932, Jalal-uddin Shams mentions hows Jews are taking over Palestine, firstly, the British Government was administering these lands and was allowing Jews to move in and buy land. The same British Government had helped Ahmadi’s in Israel and most likely led them to Kababir. Cement of Superior quality? From Kababir? Jalal-uddin Shams also mentions how there was a huge family business in Kababir in cement work. This seems to have been a multi-million dollar enterprise (by today’s standards). Register mentions this fact also, it seems that the family that owned this business was totally converted to Ahmadiyya before Shams left. However, Shams tells us that some Jewish people had bought and taken over this business. We are not sure of the implications of this quite yet.

The Khalifa sends him to London to be the Imam at the London Mosque.

In 1946, after ten years of separation from his wife and two children, Maulana Shams was called back to the Ahmadiyya Headquarters in Qadian to serve in various capacities. Jalal ud Dim Shams claims that there were 15,000 Ahmadi soldiers, 200-300 of commissioned and non-commissioned officers, who served in WW-2. See “Present to H.M. the King Emperor on the New Year Day (1946). (see Bashir Ahmad, “Ahmadiyya, British and Jewish Connections, page 220).
August 1947

He was appointed the Ameer of the last Ahmadi caravan departing from Qadian to Pakistan. Upon reaching the outskirts of Qadian, he halted the caravan, looked back at Qadian, and recited the same words that the Holy Prophet saw recited as he departed from Mecca’s city limits. Maulana Shams also proposed the name Rabwah for the Ahmadiyya Community’s new Headquarters in Pakistan, which was approved by Hazrat Khalifatul-Masih II.

The second Urdu edition of Tadhkirah was prepared under the leadership of Jalal-ud-Din Shams and was published in 1956.

Maulana Shams served as Nazir Islaho-Irshad (in charge of missionary work in Pakistan) until his death on 13th October 1966. He held various positions until that time including: Secretary
of Bahishti Maqbarah, Managing Director of Al-Shirkat-ul- Islamiyyah, Secretary Majlis Iftaa, and President of Majlis Kaar Pardaaz. At the time of his death, he was survived by his wife and
seven children. He had written approximately seventy books in Urdu, Arabic, and English.
_____________________________________________________________________________________________Links and Related Essays

Who is Maulvi Sayyid Zayn al’Abidin Waliullah Shah?

“Ahmadiyya, beliefs and experiences” (2000) by Hassan Bin Mahmood Odeh–An Ex-Ahmadi from Kababir, Haifa, Israel

Ahmadiyya officially claimed that the State of Israel is “temporary”

The Ahmady-only Company of the British Army (1941), part of the Punjab Regiment

Hani Tahir has written a new document (available in english), as he exposes the internal workings of Ahmadiyya

Kababir: an Ahmadiyya community in Israel by Ray Register (1970)–Hartford Seminary Foundation–Thesis/dissertation

The Review of Religions (ROR) of January 1932, pages 30-34+images

Ahmadis in the Israeli Military??

“Ahmadiyya, A Study in contemporary Islam on the West African Coast” by Humphrey J. Fisher (1963)

Ahmadis in the Israeli Military??

Ahmadiyya missionaries are sent to Russia illegally in 1923-1924

Review of Religions, August of 1932, “Factors which contribute to the success of a new religion and their application to the Ahmadiyya Movement”


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