ahmadiyyafactcheckblog

Intro
Akbar Jehan Abdullah (1907 – 11 July 2000) was an Indian Kashmiri politician. The wife of Abdullah Sheikh, three-time Chief Minister of Jammu and Kashmir, she twice served as a Member of India Parliament. Akbar Jehan was the daughter of Michael Harry [Harry] Nedou aka Sheikh Ahmed Hussain, of Slovak and British descent, he was the eldest son of the European owner of an Indian hotel chain that included Nedous Hotel in Srinagar, and his Kashmiri wife Mirjan. Nedou was himself the proprietor of a hotel at the tourist resort of Gulmarg. She married Abdullah in 1933. In 1936, she became a Qadiani-Ahmadi as evidenced by the scan in the below from the AL-Fazl of Jan 21st, 1936. In the highlighted area of the scanned AL-Fazl, it says, it clearly says “wife of sheikh abdullah sahib riayasat (state) Kashmir. She is the mother of the Kashmiri politician Farooq Abdullah, who succeeded his father Abdullah Sheikh as J&K chief minister in 1982, and grandmother of Omar Abdullah. In Akbar Jehan’s father’s lifetime, the Nedous’ hotels in Lahore, Gulmarg, and Srinagar retained their reputations as classy, plush, and magnificent havens in colonial India. Akbar Jehan’s father, the stoic looking, stocky, and thick-set, though not short, Michael Henry (Harry) Nedou took over the management of the restful hotel in Gulmarg, exquisitely and intimately described by MM Kaye in her whodunit novel, ‘Death in Kashmir’, from his father. Several people have testified to his proverbial philanthropy, beneficence, and kindness. Mother tells me that his advocacy of the nationalist movement in Kashmir, the stirrings of which began in the 1930s, encouraged Akbar Jehan to relinquish a life of affluence and repose to marry the rebel from Soura, Sheikh Mohammad Abdullah. Michael Henry (Harry) Nedou “spent his time helping the poor, built houses for them, and saved people wrongly convicted from jail and twice from the gallows”

Her Mother
Akbar Jehan’s mother, Mir Jan, respectfully called Rani Jee by family, friends, and acquaintances was an indomitable Gujjar woman, who has an imperturbable expression in all the pictures I have seen of her. The impression that I get from her pictures is that she must have been a phlegmatic woman, secure in the knowledge that she was propertied and wealthy, not requiring anyone’s good offices to lead a comfortable life. She and her siblings were the proud owners of sprawling acres of magnificent land in Gulmarg, a resort which found a prominent place on the international map in that late 1800s and early 1900s through the endeavors of Michael Adam and Jessie Maria Nedou.

1900-1928
Akbar Jehan’s father’s family, the ‘Nedous’, had emigrated from Dubrovnik, Croatian city on the Dalmatian coast of the Adriatic Sea, to Lahore in the 1800s. Croatia is currently an independent country. From 1815 to 1918, it was part of the Austrian Empire, and from 1918 to 1991, it was part of Yugoslavia. I found the naturalisation certificate of Michael Adam Nedou, Akbar Jehan’s paternal grandfather, in the depleted family archive. According to the certificate, signed by CU Aitchinson, Lieutenant Governor of the Punjab and its dependencies, on February 28, 1887, he conferred upon hotelier, Michael Adam Nedou, the rights and privileges of naturalisation. In the ‘memorial’ presented to CU Aitchinson, Michael Adam Nedou explained that he was born in Ragusa, Austria (Ragusa is the Italian and Latin name for Dubrovnik on the Dalmatian Coast); he was of Slovak nationality, and had been in British India for the past 25 years. At the time of the presentation of the ‘memorial’, Michael Adam Nedou was 50 years old, settled in Lahore, and sought to be granted the rights and privileges of a British subject of Queen Victoria, “of Great Britain and Ireland, and Empress of India, within her Majesty’s said Indian Territories,” in compliance with Act XXX of 1852 (‘Certificate of Naturalisation’).

The lithe, imaginative, and vivacious young woman who later became his wife, Jessie Maria, made his acquaintance while visiting her brother, George, who was a Sea Captain in the British Royal Navy. That acquaintance, rather enchantingly, metamorphosed into love, and the wedding was solemnised soon after their first meeting. Their older son, Michael Henry (Harry) Nedou, Akbar Jehan’s father, according to his birth and baptism certificate, was born in Pune, British India, in 1877. Michael Henry [Harry] Nedou was one of nine children. He was born to Jessie and Michael Adam Nedou after six daughters, an event that was celebrated with much gusto. The birth of the second son, William Arthur Nedou, in 1879, was soon followed by that of the third son and youngest child, Walter Douglas Nedou.

The then grandiose Nedous hotel in Srinagar, which was opened in 1900, boasted a confectionery that, for a long time, had no parallel. The thought of the delectable jams and jellies that we got from the Nedous’ bakery in my childhood makes me drool. Until the decade of the eighties, the Nedous hotel in Srinagar epitomised a rare and appealing excellence, and a flawless execution, which, over the years, deteriorated. It is now, sadly, in a dilapidated state.

In Akbar Jehan’s father’s lifetime, the Nedous’ hotels in Lahore, Gulmarg, and Srinagar retained their reputations as classy, plush, and magnificent havens in colonial India. Akbar Jehan’s father, the stoic looking, stocky, and thick-set, though not short, Michael Henry (Harry) Nedou took over the management of the restful hotel in Gulmarg, exquisitely and intimately described by MM Kaye in her whodunit novel, ‘Death in Kashmir’, from his father. Several people have testified to his proverbial philanthropy, beneficence, and kindness. Mother tells me that his advocacy of the nationalist movement in Kashmir, the stirrings of which began in the 1930s, encouraged Akbar Jehan to relinquish a life of affluence and repose to marry the rebel from Soura, Sheikh Mohammad Abdullah. Michael Henry (Harry) Nedou “spent his time helping the poor, built houses for them, and saved people wrongly convicted from jail and twice from the gallows”

1928
The writer Tariq Ali claims that Akbar Jehan was previously married in 1928 to an Arab Karam Shah who disappeared after a Calcutta newspaper Liberty reported that he was actually T. E. Lawrence (Lawrence of Arabia)^[66] a British Intelligence officer. He claims that Akbar Jehan was divorced by her first husband in 1929.

1929
She gets officially divorced. (See Mubashir Hassan (18 July 2008), “The Nedous and Lawrence of Arabia”, The Nation (Pakistan), archived from the original on 9 January 2009, retrieved 22 July 2008)

1933
She marries Shaikh Abdullah.

1936
She becomes an Ahmadi.

Scan evidence

1947–1951
She had the distinction of being the first President of Jammu and Kashmir Red Cross Society.

1975-1977
She served as Chairman of State Level Committee of International Year of Women, 1975 and President of all India Family Welfare Association, State Branch, 1976 and All India Women’s Conference, State Branch in 1977.

1977-1979
She served as a member of 6th and 8th Lok Sabha.  

1984-1989
She represented Kashmir’s Srinagar and Anantnag constituencies, respectively.

2000
Jehan Abdullah died on 11 July 2000 in Srinagar at the age of 93.

Links and Related Essay’s
https://en.wikipedia.org/wiki/Sheikh_Abdullah

https://en.wikipedia.org/wiki/Begum_Akbar_Jehan_Abdullah

Tariq Ali (2003): The Clash of Fundamentalism. Verso Books. London. ISBN 978 1 85984 457 1

https://ahmadiyyafactcheckblog.com/2019/11/03/the-other-shaikh-abdullah-in-ahmadiyya-history-aka-sher-e-kashmir-the-lion-of-kashmir5-december-1905-8-september-1982/

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

https://ahmadiyyafactcheckblog.com/2018/06/14/was-an-ahmadi-made-the-1st-president-of-azad-kashmir/

https://books.google.com/books?id=7RwFAQAAQBAJ&pg=PA59&lpg=PA59&dq=Kashmiri+polymath+and+lawyer+Molvi+Abdullah&source=bl&ots=ERVlCUPoNT&sig=ACfU3U28WcPfyTSvmZ79BlM0MAj7IK2raw&hl=en&ppis=_e&sa=X&ved=2ahUKEwiC-I_n9c7lAhXOvp4KHafTDkEQ6AEwDnoECAoQAQ#v=onepage&q=Kashmiri%20polymath%20and%20lawyer%20Molvi%20Abdullah&f=false

https://en.wikipedia.org/wiki/1931_Kashmir_agitation

Revisiting AATISH-E-CHINAR: The Biography of Sheikh Mohammad Abdullah

https://en.wikipedia.org/wiki/Sheikh_Abdullah#CITEREFAbdullahTaing1985

https://en.wikipedia.org/wiki/Chaudhry_Ghulam_Abbas

https://ahmadiyyafactcheckblog.com/2019/11/05/who-is-molvi-muhammad-abdullah-vakil-died-in-1946-as-a-bahai/

The story of the owners of Nedous Lahore

https://en.wikipedia.org/wiki/Naya_Kashmir

https://en.wikipedia.org/wiki/Chaudhry_Ghulam_Abbas

https://en.wikipedia.org/wiki/1931_Kashmir_agitation

Mubashir Hassan (18 July 2008), “The Nedous and Lawrence of Arabia”, The Nation (Pakistan), archived from the original on 9 January 2009, retrieved 22 July 2008

https://ahmadiyyafactcheckblog.com/2019/11/10/haqiqat-i-hal-may-of-1934-by-mirza-basheer-ud-din-mahmud-ahmad-about-the-kashmir-conflict-of-the-1930s/

https://ahmadiyyafactcheckblog.com/2019/06/29/is-there-only-one-ahmadiyya-place-of-worship-in-srinagar-kashmir-india/

Tags
#yuzasaf #jesusinindia #

Intro
He was born on 19 June 1894 in Ludhiana to Hadhrat Master Qader Bakhsh and Basheerun Sahiba of Ludhiana, both of whom in 1892 had the honour of taking Bai’at (initiation) at the hands of the MGA. At birth, he was named Mian Rahim Baksh (or M. Rahim Baksh, see the ROR of January-1924 and March-1924). In 1897, he was working as a secretary for the Nawab of Bahawalpur, Sadeq Mohammad Khan IV. Maulvi Rahim Bakhsh stole over 50,000 rupees from the Nawab of Bahawalpur. His cousin (via marriage) was the famous toilet attendant of MGA, Abdullah Sanauri. 

He was supposed to go to London in 1921 and relieve Fateh Muhammad Sayyal, however, this was cancelled abruptly, the ROR of Oct-1921 tells us the reason was financial embarrassment, however, we don’t know what that means.

In the summer of 1924, he accompanied the Khalifa on his tour of the British empire and stayed in the UK as the missionary-in-charge.

He returned to India by 1928. In the Oct-1924 edition of the ROR, his name is listed as Maulvi Rahim Bakhsh Dard. It seems that his name was changed by the Khalifa when they were in London. In the November-1924 and January-1925 edition of the ROR, the name Dard appears.

In relation to the early history of Ahmadiyyat in the Netherlands, we find the mention of Maulvi Abdur Rahim Dard’s visit to this country. The year commonly mentioned is 1926. For instance, it is stated in Tarikh-e-Ahmadiyyat (Vol. 11, p. 149) that the message of Islam Ahmadiyyat reached the Netherlands “after the inauguration of the Fazl Mosque London” in 1926, through Dard Sahib’s lectures in various societies there. Moreover, Hafiz Qudratullah Sahib – missionary to the Netherlands who established the Ahmadiyya mission there in 1947 – mentions the same year in his autobiography (Dastan-e-Hafiz Bazuban-e-Hafiz, p. 66).

His second tour in the UK was from 1933 to 1938 (he officially took over the London mission on March-12, 1933 from Maulvi Farzand Ali, see ROR of May-1933). He published the famous life of Ahmad from Pakistan in 1948.

He died suddenly in 1955 from a heart attack (see the Al Fazl Daily, 18 December 1955). You can read the full entry about his life herein.

Continue reading “Maulana Abdur Raheem Dard aka M. Rahim Bakhsh” →

Intro
This short essay will prove that Allama Iqbal left Islam very early in his life, in roughly 1888–1894, Allama Iqbal was being taught by Syed Mir Hassan, who seems to be a follower of the Sir Syed Ahmad Khan school of thought (Aligarh) and was MGA’s friend in Sialkot (1860-1868). Later on in 1897 [this is evidenced in many ways, lastly see the statements by Iqbal in 1932 and 1938 wherein he totally denies all hadith that related to physical return of Eisa], he officially joined Ahmadiyya, after his father and brother.

He died in 1938 and we are unsure if he said the Kalima again and re-entered Islam after 1931, in fact, after Iqbal died, a book of his was published wherein he was utterly confused if Eisa (as) was dead or not and confused about the miracles of Eisa (As)(see the full ref under 1938 in the below).

Sir Muhammad Iqbal (9 November 1877 – 21 April 1938) was born a Muslim, however, with Sir Syed Ahmad Khan leanings, and in Sialkot. MGA was in Sialkot for roughly 8-10 years and lived in the same neighborhood that Iqbal grew up in (Iqbal Manzil). Syed Mir Hassan knew MGA too, from those early days, they were acquaintances.

Born and raised in Sialkot, Punjab, Iqbal completed his BA and MA at the Government College in Lahore. Iqbal and his family were already out of Islam, since they held Sir Syed Ahmad Khan beliefs, nevertheless, Iqbal and his some of family joined Qadaniat in roughly 1897 and began defending MGA and denying ALL Islamic beliefs in terms of Eisa (As) and miracles.

However, after 1901, he seems to have stepped back from Ahmadiyya, however, he seems to have still believed in Ahmadiyya beliefs (Sir Syed Ahmad Khan beliefs)(except prophethood). In 1908, when MGA died, he seems to have supported the 1st Khalifa. He seems to have been a Lahori-Ahmadi from 1914 to 1930, or a rogue Ahmadi or someone who wanted to support modernism and British values. Per Qadiani sources, he helped the Qadiani’s in 1931 as they scrambled for Kashmir.

In 1932, he wrote a famous letter wherein he denied all the hadith about the return of Eisa (As)(See in the below). He is mentioned in the ROR of Dec-1933 in a positive light. In 1934-36, he wrote extensively vs. the Qadiani-Ahmadi’s. Did he return to Islam thereafter? We don’t know, there are no writings which prove that he changed his position on the return of Eisa (as). He was dead by 1938 and Muslims read his funeral prayer.  

The longer version of the story is as follows, in 1897, it seems that Allama Muhammad Iqbal joined Ahmadiyya (Lahori’s said it too). MGA wrote some poetry vs. Sa’dullah to the effect that God should make a decision between them, he also called Sa’dullah as the son of prostitutes (Ibn Bagha). Allama Iqbal heard about the controversy and promptly wrote a poem wherein he was defending MGA and opposing Maulvi Sa’adullah of Ludhiana, thus hinting at his conversion to Ahmadiyya. By 1900, Allama Iqbal was publicly calling MGA as the profoundest theologian among modern Indian Muslims. It is safe to assume that Allama Muhammad Iqbal believed that Eisa (As) was dead, he would never return, all miracles were rare natural phenomenon and that Jesus was in India. Ahmadiyya sources allege that MGA mentioned Sheikh Nur Muhammad—Cap Maker attended  the public meeting (From June 20, 1897 to June 22, 1897) to celebrate the Diamond Jubilee in Qadian, District Gurdaspur and even donated 1 rupee (see page 68, Tohfa-e-Qaisariyyah). They also allege that his son, Shaikh Ata Muhammad also attended and he donated 1/2 anna (see page 63,Tohfa-e-Qaisariyyah ).

Sheikh Ijaz Ahmad (nephew of Allama Iqbal)(and Ahmadiyya sources) alleges that he separated from Ahmadiyya in 1902 because of Ahmadi Jama’at not participating in the Janazah (funeral) prayer of his non-Ahmadi daughter (see Mazloom Iqbal, page 185).

It seems that Allama Iqbal had problems with MGA’s claim to prophethood (1901). In 1902, he published a poem in Persian highlighting his belief in the Finality of Prophethood of Muhammad (SAW) in 1902. Then, following harassment from an acquaintance turned Ahmadi preacher, he published an Urdu poem in Mukhzan (7/1902), which glorified Islam’s unifying nature and criticized schismic potential of Ahmadiyya. When someone misquoted Iqbal about the superiority of one Ahmadi faction over the other, he wrote (Paigam-e-Sulah, 1915) to certify his belief in Khatam-e-Nabuwat and having no expertise in Ahmadiyya beliefs or history. These examples show Iqbal’s discomfort towards Ahmadiyya despite his kind nature, which restrained him from getting into controversial issues.

In roughly 1906, Ahmadiyya sources allege (see the scans in the below), while Iqbal was away in London (1906), Atta Muhammad sent Iqbal’s son (Aftab), for schooling in Qadian at the Talim ul Islam High School. Allegedly, Aftab Ahmed, stayed with his mother and remained a source of anguish for Iqbal throughout his life. Aftab was sent to a boarding school for four years because of his difficult temperament; Taleem-ul-Islam at Qadian was chosen due to its academic reputation, discipline, and least expenses. Atta Muhammad took this decision, as Iqbal was abroad/away from his parental home in Sialkot. Aftab never accepted Ahmadiyya and even changed his surname from Ahmed to Iqbal early in his career as a successful barrister (see the testimony of Mir Hamid Ali). However, BEGUM Rasheeda Aftab Iqbal wrote “Aftab aur Iqbal” denied that Iqbal sent his son (Aftab) to Qadian at the the Talim ul Islam High School (See Mufti Zahid Numani, 2:44 time stamp).

After 1914, he remained friendly and even worked with the Lahori-Ahmadi’s until the 1930’s, in 1932, he called them “Muslims with a sense of honour” (see Muhammad Ali). In 1931, Ahmadi sources only tell us that he recommended that the Khalifa, Mirza Basheer ud Din Mahmud get control of the famous Kashmir committee, however, Iqbal denied this altogether. Iqbal’s good friend Sir Fazl-i-Hussain also gave the Ahmadi Zafrullah Khan his seat in the Executive Council in the summer of 1932. In this same year, he wrote a famous letter wherein he denied all the hadith on the return of Eisa (As)(See the full ref in the below).

He published his famous book on Ahmadiyya in 1934, it was entitled, “Islam and Ahmadism”. Download it here also: Islam_and_Ahmadism_by_Muhammad_Iqbal-1934 it was also published via the Zamindar newspaper of May-1935. In this era, Iqbal was never accused of being an ahmadi, not by the Lahori’s, nor by the Qadiani’s. It was only after his death when Ahmadi’s began claiming him, as they had moved into Pakistan. He is mentioned briefly in the ROR of Feb-1936. The entire March-1936 edition of the ROR is about Iqbal and his books against Ahmadiyya.

Iqbal died in 1938, at age 60.

Sheikh Ijaz Ahmad was the son of Shaikh Ata Muhammad and nephew of Allama Iqbal. Sheikh Ijaz Ahmad was an Ahmadi throughout his life. After passing away on January 02, 1994, he was buried in the Ahmadiyya graveyard of Karachi, Pakistan.

Continue reading “Allama Muhammad Iqbal was a Muslim, then a Qadiani-Ahmadi, then a Lahori-Ahmadi, and then?” →

Intro
Not much is known about the early life of Muhammad Zia ul Haq from Jalandhar. Muhammad Zia-ul-Haq was born in a Punjabi Arain family in Jalandhar, Punjab Province of British India, on 12 August 1924 as the second child of Muhammad Akbar, who worked in the administrative corps of the Army GHQ of India Command of British Armed Forces in Delhi and Simla, prior to the independence of India from British colonial rule in 1947.

In 1941, he seems to have attended the Qadiani-Ahmadi Jalsa-Salana in December of 1941 and got into the bait of the Khalifa. This seems to have expedited his chances of gaining employment in the British military (See the al-Fazl of January 20th, 1942. Zia’s wife was an Ahmadi too (her father was most likely Dr. Lal Din). Most of her personal doctors were also Ahmadi.

He completed his initial education in Simla and then attended St. Stephen’s College of the University of Delhi for his BA degree in History, from which he graduated with distinction in 1943. He was admitted to the Royal Indian Military Academy at Dehradun, graduating in May 1945 among the last group of officers to be commissioned before the independence of India. During his collegiate years, he was noted as an extraordinary talent.

In 1946, They were celebrating the birthday of Prophet Muhammad. Zia’s father recited the Quran before the function, in 2 places, as Maulvi Akbar Ali. The British-India Army Punjab regiment, #15-8, Dated as 25 Feb 1946.

In 1950, Zia Ul Haq married Shafiq Jahan in 1950, (she was his cousin)(See Shaheed ul Islam M Zia ul Huq, page 28). Begum Shafiq Zia died on 6 January 1996. Zia is survived by his sons, Muhammad Ijaz-ul-Haq, (born 1953), who went into politics and became a cabinet minister in the government of Nawaz Sharif, and Anwar-ul-Haq (born 1960) and his daughters, Zain (born 1972), a special needs child, Rubina Saleem, who is married to a Pakistani banker and has been living in the United States since 1980, and Quratulain Zia who currently lives in London, and is married to Pakistani doctor, Adnan Majid.

In 1951, Zia and his father are listed as regular subscribers to the Qadiani magazine Al-Fazl. Zia also visits the Al-Fazl mosque in London with his colleague Brigadier Ijaz Ahmad Khan (See the Al-Fazl of 31 march 1951).

In 1979, 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.

In 1980-1981, Zia employs two famous Ahmadi’s and make them in-charge of the Army Surgical Unit, Lt-Gen Mahmood-ul-Hassan and his protege Major General Dr. Mahmood ul Hassan Noori who was probably the last Qadiani to make it to the rank of General.

In 1982, Mirza Nasir Ahmad is seen at the Rawalpindi Army Surgical Unit for heart attack, this is after he married a girl that is 50 years younger than him. Dr. Noori seems to have done an angiography procedure. In this same time-frame, Ahmadi’s became over-represented in government jobs in Pakistan, thus proving that Zia was pro-Qadiani’s.

In 1984, Zia ul Haq works with Mirza Tahir Ahmad and gets Ord-XX passed, per the wishes of the Mirza family. Rana Naeem murdered 2 unarmed Muslims who were trying to paint over the Ahmadi Kalima at an Ahmadi “place-of-worship” in Lahore. Zia gave him the death penalty, however, they were given special treatment in the jail and they were eventually released from prison after Zia died they moved to London, UK. Its important to note that Zia didn’t execute these Ahmadi’s.

In 1987, Zia helps Ahmad’s achieve high ranks in the Pakistani military, a census is published in Pakistani newspapers.

In 1988, a prominent Lahori-Ahmadi who is working in Zia’s staff as ambassador to Mexico dies in Texas. His name was Major General Abdullah Saeed Khan, he seems to have been removed from military service by Bhutto in 1974-1975, and re-instated by Zia in 1977.

In 2025, Irfan is the nephew of Zia ul Haq. This is his son, Rehmat Haq (16 years old). This photo was taken at the Ahmadiyya temple in New Jersey (See this tweet, this tweet was deleted.

Continue reading “Did General Muhammad Zia ul Haq join Ahmadiyya in the 1940’s?” →

Intro
As we all know, Shaikh Abdullah was secretly a Qadiani-Ahmadi in 1931. In 1933 he married Akbar Jahan, the daughter of Michael Harry Nedou, of Slovak and British descent, and his Kashmiri wife Mirjan.^[64] Michael Harry Nedou was himself the proprietor of a hotel at the tourist resort of Gulmarg^[65] (The writer Tariq Ali claims that Akbar Jehan was previously married in 1928 to an Arab Karam Shah who disappeared after a Calcutta newspaper Liberty reported that he was actually T. E. Lawrence (Lawrence of Arabia)^[66] a British Intelligence officer. He claims that Akbar Jehan was divorced by her first husband in 1929.).  Begum Akbar Jehan Abdullah was the wife of Kashimiri leader Sheikh Abdullah.She married Sheikh Abdullah in 1933. Sheikh Abdullah was a very compliant devotee who made agreement of alignment with india on the order of Mirza Bashir ud Din Mahmood Ahmad.Begum Akbar Jehan’s Q oath evidence from Alfazal 1936.

Scans

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2019/11/03/the-other-shaikh-abdullah-in-ahmadiyya-history-aka-sher-e-kashmir-the-lion-of-kashmir5-december-1905-8-september-1982/

https://ahmadiyyafactcheckblog.com/2019/03/03/who-is-maulvi-shaikh-abdullah-june-1874-march-1965-and-his-connection-to-the-yuz-asaf-story/

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

https://ahmadiyyafactcheckblog.com/2018/06/14/was-an-ahmadi-made-the-1st-president-of-azad-kashmir/

https://books.google.com/books?id=7RwFAQAAQBAJ&pg=PA59&lpg=PA59&dq=Kashmiri+polymath+and+lawyer+Molvi+Abdullah&source=bl&ots=ERVlCUPoNT&sig=ACfU3U28WcPfyTSvmZ79BlM0MAj7IK2raw&hl=en&ppis=_e&sa=X&ved=2ahUKEwiC-I_n9c7lAhXOvp4KHafTDkEQ6AEwDnoECAoQAQ#v=onepage&q=Kashmiri%20polymath%20and%20lawyer%20Molvi%20Abdullah&f=false

https://en.wikipedia.org/wiki/1931_Kashmir_agitation

Revisiting AATISH-E-CHINAR: The Biography of Sheikh Mohammad Abdullah

https://en.wikipedia.org/wiki/Sheikh_Abdullah#CITEREFAbdullahTaing1985

https://en.wikipedia.org/wiki/Chaudhry_Ghulam_Abbas

Tags
#yuzasaf #jesusinindia #sherikashmir #shaikhabdullah

Intro
We have recently wrote extensively about MGA and his debate in Delhi with Nadhir Hussain in Oct of 1891. We have found additional information from the Ishaat us Sunnah Magazine which explains what MGA did during these debates.

Ishaat us Sunnah, Volume-14 , publication Year 1891, pages 2 onwards:
Continue reading “Muhammad Hussain Batalvi wrote about Mirza Ghulam Ahmad’s circus debate in Delhi in 1891” →

Intro
Contents of this written debate were published by the Ahmadiyya Movement in 1905 from Qadian under the name of Al-Haq Mubahathah Dehli (1891). The debate itself was held on October 20, 1891, in the Jami‘a Masjid, Delhi and barely lasted a few minutes, the British police immediately forced the crowd to disperse and moved MGA to safety (See Hidden Treasures, pages 63-68).

The longer story is as follow, on September 29th, 1891, MGA arrived in Delhi and stayed at Kothi Nawab Loharu, Ballimara. Just a few months before this, MGA was in Ludhiana and had a debate with Batalvi, this was in late July and early August 1891. Batalvi and his friends were ordered to leave Ludhiana immediately. MGA must have went to Qadian right after and thus returned to this general area, remember, Qadian is 85 miles west of Ludhiana, and Delhi is 274 miles east of Qadian.

Remember, MGA only did written debates. Therefore, he issued a leaflet on October 2nd, 1891, by which he declared, to hold a discussion with Maulawi Muhammad Nadhir Husain or Maulawi Abu Muhammad Abdul Haq, who were both looked upon as the highest authorities on orthodoxy. The discussion, he suggested, should be in writing and on the subject as to whether Jesus was alive or dead according to Muslim Scriptures (See Dard). MGA and his team issued another leaflet on October 7, 1891, repeating the same invitation and stating that he was prepared to hold the debate even at the residence of Maulavi Muhammad Nadhir Hussain. Ahmadiyya sources allege that a mob came to the house where MGA was staying at in Delhi (see Hidden Treasures).

The debate itself was held on October 20, 1891, in the Jami‘a Masjid, Delhi, where more than five thousand people gathered. There was a European Superintendent of Police with a Police contingent watching eagerly. MGA went to the mosque with 12 of his disciples. The 12 disciples of MGA accompanied him to the cathedral Mosque in horsedriven carriages, and there the party walked through the angry crowd straight to the mihrab and took their
seats. A little later Nadhir Husain also arrived with Muhammad Husain Batalvi and Abdul Majid.
They were seated in the adjoining veranda. It was the time of ‘Asr, all Muslims in the mosque prayed together. MGA and his disciples had did not join the prayers.

The debate barely lasted a few minutes. Ahmadiyya sources alleged that the crowd was so hostile and many had stones in their pockets and some were armed with sticks and knives. At the very beginning of the engagement vs. MGA, Maulavi Muhammad Nadhir Hussain declared that MGA did not believe in miracles, the Mi‘raj and angels and, therefore, he was an infidel and no discussion was possible unless he answered the charges first. At this point, MGA read out a manifesto of his beliefs, which clearly contradicted his books, Maulavi Muhammad Nadhir Hussain refused to accept MGA’s explanation, the police then forced all the people to leave the masjid, they then escorted MGA to safety (See Hidden Treasures). MGA and his group of 12 Ahmadi’s were the only ones allowed to stay. MGA and his disciples exited the mosque via the north gate, however, the carriage and driver that they had rented was gone. The superintendant of the local police also showed up. A mob scene erupted. MGA’s disciples found another carriage for hire, they escaped via British escort, Maulvi Abdul Karim traveled with MGA in the carriage and a few others, all the others walked, they were Sayyid Amir Ali Shah, Ghulam Qadir Fasih, Muhammad Khan of Kapurthala, Hakim Fadl Din of Bhera, Pir Sirajul Haq, and six others (see Dard).
Continue reading “Mirza Ghulam Ahmad’s debate with Syed Nazeer Hussain of Delhi in 1891” →

Intro
Syed Nazeer Hussain of Delhi (1805–1902), his name has many variations, it could also be Maulawi Nadhir Husain or Maulvi Nazeer Hussain of Delhi or Miyan Nadhir Husain Dehlvi and  Maulavi Sayyed Nadhir Husain Dehlvi. was a leading scholar of the reformist Ahl-i Hadith movement and one of its major proponents in India. Earning the appellation shaykh al-kull (teacher of all, or the shaykh of all knowledge) for his authority among early Ahl-i Hadith scholars, he is regarded, alongside Siddiq Hasan Khan (1832–1890), as the founder of the movement and has been described as “perhaps the single most influential figure in the spread of the Ahl-i-Ḥadīth”. Among Syed Nazeer Husain’s students were Imdadullah Muhajir ,Makki, Muhammad Qasim Nanotvi and Rashid Ahmad Gangohi,^[29] the founding figures of the Deobandi movement. Although Mirza Ghulam Ahmad never studied under him. Prior to pledging his allegiance to Ghulam Ahmad and becoming his foremost disciple, Hakim Nur-ud-Din had also studied under Husain. Other students of Husain included the Afghan-Indian scholar Abdullah Ghaznavi; the two major Ahl-i Hadith proponents Muhammad Husain Batalvi and Sana’ullah Amritsari, both vociferous opponents of the early Ahmadiyya movement;^[33] and the Indian hadith scholar Shams-ul-Haq Azimabadi.The modernist founder of the Aligarh Movement and Muslim University Syed Ahmad Khan, also studied under Husain in the 1850s.

In Oct-1891, he had a 5-minute debate with MGA in Delhi at the famous Jamia Masjid.
Continue reading “Who is Syed Nazeer Hussain of Delhi (1805–13 October 1902) and his connection with Ahmadiyya” →

Intro
He was born in Asnoor, Kashmir, India, the town was originally named Nasnoor, however, the Khalifa ordered the change. His grandfather was a companion of MGA, his name was Haji Umar Dar (he was mentioned in MGA’s book, Haqiqatul Wahy 1907). His father was also a companion of MGA, his name was Khwaja Abdul Qadir Dar (he was close friends with Mirza Sharif Ahmad). Khwaja Abdul Ghaffar Dar was the 3rd son in terms of lineage. Khwaja Abdul Ghaffar Dar was born in 1916. He went to elementary school in his ancestoral home of Asnoor, Kashmir, whilst under Dogra rule. He remember’s when the Khalifa visited in 1921 (see Al-Hakam), he was 5 years old, he also remembers seeing MGA’s wife and Maulvi Sarwar Shah. By 2019, there seem to 4 additional villages in the south area of Kashmir that have a significant Ahmadi population (roughly 10,000 per Ahmadiyya sources), Reashinagar village, also spelled Reshnagri, see the google map page herein, Abdur Rahman Itu is the President of this Ahmadiyya village, which is reported as the largest Ahmadiyya village in Kashmir. Another village is Shurat village in Kulgam. Kulgam is a huge city center, Ahmadi’s seem to be located only in the village of Shurat, however, they may have spread around.There lots of young Ahmadi’s who are serving in the police and are teachers for the government of India, much to the consternation of the local Muslim community. There are 5 Ahmadiyya run schools in South Kashmir, mostly in these small villages. Basharat Ahmed Dar, village head of Asnoor is the official Ahmadiyya representative for his village, he seems to be a descendant of Khwaja Abdul Ghaffar Dar. The last two Ahmadi-only villages are Kani pora and Yari pora, both of these villages fall into to the Kulgam district, not much is known of these small and obscure villages. There is also an Ahmadiyya place of worship just north of Rajouri, its called Mosque Dehri Ralyote. This seems to be a new mosque, built in the past 40 years, we are unsure who had it built. There is also an ahmadi place of worship called Masjid Fazl in Poonch, Kashmir, India. We are unsure how many Ahmadi’s are there in the old town area of Poonch. There is also one Ahmadiyya mosque in Srinagar, Kashmir. Next door in Azad Kashmir, there are barely 300-400 Ahmadi’s in the entire country and a few Ahmadiyya mosques.

1909
Before his Khilafat, in 1909, Mirza Basheer ud Din Mahmud Ahmad visited Jammu and Kashmir, he traveled with Mirza Bashir Ahmad, Maulvi Sarwar Shah and Mir Muhammad Ishaq.

1921
On 25 June 1921: the Ahmadiyya set out for his tour of Kashmir, which lasted a few months (see al-hakam archives). he had spent 2-3 months, until mid-september, he stayed in Srinagar for a while also, but mostly in Nasnoor. Per the order of the Khalifa, the village name changed from Nasnoor to Asnoor. The Khalifa also celebrated Eid Al-Adha there and led lots of Friday Sermons. The Khalifa also ordered the Ahmadi’s to change their style of dress from a Kashmiri style to a Punjabi style. There were also Ahmadi’s in a nearby village called Koreal, their names were Muhammad Ibrahim Ju, Hasan Ju, and Ghulam Muhammad Ju. Abdul Hayee Sayyed, the interviewer, is also from this village, as well as his father and grandfather. They all seem to be connected, all these “Ju” brothers (5 of them) seem to have become Ahmadi missionaries. Khwaja Ghulam Abdul Ghaffar remembers meeting the Khalifa in 1921, he was only 5 years old and he was ordered to put money in the Khalifa’s hand. MGA’s wife was also there in 1921, as well as Mirza Nasir Ahmad. The Khalifa and his mother visited many small-city/villages, like Abshar, Aharabal, Kausar Nag. There is a famous story, that the Khalifa’s mother also traveled to Kausar Nag with the Khalifa. Khwaja Ghulam Abdul Ghaffar’s father (Khwaja Abdul Qadir Dar) carried MGA’s wife up to Kausar Nag on his shoulders.

1928
In 1928, at age 12, he began middle school in Shopian, Kashmir, India, however, his best friend had moved to Qadian and he also desired to go. After letting his parents know of his wish, he was thus sent to Qadian for middle school. This close friend was another Kashmiri-Ahmadi, Khwaja Muhammad Abdullah (the son of Maulvi Habib-ullah), they even married girls that were sisters. This Khwaja Muhammad Abdullah (the son of Maulvi Habib-ullah) seems to have been killed in Jammu, India, in some type of murder. He mostly lived at the house of Nawab Muhammad Abdullah, who’s brother had married MGA’s daughter, she was also living there.

1929
In July of 1929, the Khalifa set out towards Kashmir from Qadian with his entourage. He was on his way to Srinagar, Kashmir. In that time-frame, there was lots of flooding in Srinagar, thus, the Khalifa acquired a house boat and seems to have lived there with his entourage. He would end up staying for 3 months, most likely to avoid the heat of Qadian. The Khalifa began his journey towards Qadian in late September of 1929.  The online archives of the Al-Hakam tell us that on 30 September 1929, the Khalifa delivered a speech in Jammu, Kashmir. He arrived in Qadian the very next day on Oct 1st, 1929. Khwaja Ghulam Abdul Ghaffar remembers that in 1929, in this same era, he traveled from Qadian to Srinagar with his father. Khwaja Ghulam Abdul Ghaffar reports that Nawab Muhammad Ali Khan had bought a house in Srinagar some years earlier close to Sanwar Bagh. Nawab Muhammad Abdullah Khan was also there. Seth Muhammad Ismail owned the Majestic hotel there also, he was also an ahmadi. Since there was no Ahmadiyya mosque in Srinagar in that era, the Khalifa led the prayers at the Majestic Hotel, which seems to be a hotel on a lake a huge houseboat. Khwaja Ghulam Abdul Ghaffar remembers praying there behind the Khalifa. Khwaja Ghulam Abdul Ghaffar  also remembers how there was a huge debate between the Lahori-Ahmadi’s and the Qadiani-Ahmadi’s in Srinagar, from the Qadiani-side it was a new mullah who had just graduated from Qadian with his Maulvi-fazl degree, he debated vs. Syed Mudassir Shah (Lahori-Ahmadi).

Ahmadiyya sources claimed that he passed the Maulvi-Fazl course work at Qadian and was thus a certified Qadiani-Mullah. He recalls how the Khalifa would send money regularly to the famous Shaikh Abdullah. He also recalls how Shaikh Abdullah desperately wanted a newspaper in Kashmir, thus, a few Ahmadi’s were ordered by the Khalifa to start a newspaper, their names are Yusuf Aleague and Ghulam Muhammad Sadiq. Ghulam Muhammad Sadiq was part of the National Conference that was setup by Shaikh Abdullah and later on in 1948 was Shaikh Adbullah’s deputy Prime Minister. Yusuf Aleague grew up in Qadian, he was the son of Ghulam Muhammad Khan from Gilgit. The Khalifa personally paid for his college education at Aligarh. He became a lawyer, an LLB. His age is unclear, he was there in 1931 when the famous agitation happened, he then sent regular reports to Qadian to his Khalifa, whom he was forever indebted to. Maulvi Zahoor Hussain was also an editor appointed by the Khalifa. Muhammad Amin Qureshi was another editor. Interestingly enough, Muhammad Amin Qureshi was a fast friend of Khwaja Kamaluddin and even worked as his private secretary in Woking in the 1913–1917 era. By 1931-1933, he was working with Shaikh Abdullah in his office as a secretary. Chaudhry Abdul Wahid was the main Ahmadi who got the newspaper going, the “Islah”, he was a teacher at Qadian. Khwaja Abdul Ghaffar Dar reports that he was even his teacher in the late 1920’s. Chaudhry Abdul Wahid was the main editor for about 7-8 years. The Ahmadi strategy was to never write anything about Ahmadiyya in this newspaper, only general Islamic topics were covered, Bahaism and Christianity seems to have also been discussed. Chaudhry Abdul Wahid was the first Ahmadiyya Ameer of the Kashmir area. He seems to have also spent 6 months in jail in Muzafarabad.

In this interview he also mentions a man named Faqir Ahmad Bhatti. Other notable Ahmadi’s from Asnoor are from the Rishi family, Shabban Rishi, Ghulam Rasul (also called Shaikh Ghulam Rasul or Ghulam Khan), Khwaja Abdur Rahman, Khwaja Abdur Rahman’s father also (they were both companions of MGA). Khwaja Abdur Rahman was a class fellow of Mirza Bashir Ahmad, he gave lots of stories which were added to Seeratul Mahdi. Khwaja Abdur Rahman graduated from the high school in Qadian, he then went to Aligarh Muslim College for further education. He was told to carry the books of Mirza Bashir Ahmad as they walked to school together. Another Ahmadi from Kashmir is Chauhdry Shujju Khan (this person played a role in establishing lots of Ahmadiyya Jamaats in the Multan area). The earliest Kashmiri to convert to Ahmadiyya was Raja Ata Muhammad Khan, he was totally blind when he joined Ahmadiyya. Chauhdry Shujju Khan also worked for the evil Dogra rulers as a range officer near Asnoor, eventually, he began attending Juma prayers in Asnoor.

1931

1937
He lived/worked/went to school in Qadian until 1937, when he was 21 years old. The Khalifa then sent him to Srinagar, Kashmir to be in-charge of the growing Ahmadiyya community there. He started a newspaper called “Islah”. He seems to have held this position until July 1948.

1948
In July of 1948, he was called to Pakistan by the Khalifa. The Khalifa was in Quetta, he ordered Khwaja Abdul Ghaffar Dar to travel across the controversial India-Pakistani border, which was very hard. He was ordered to be apart of the staff of Ghulam Nabi Gilkar (who was appointed Prime Minister by Mirza Basheer ud Din Mahmud Ahmad in 1948). The Khalifa ordered Khwaja Abdul Ghaffar Dar to hold a press conference and give a fake name. Thus, he held the press conference and announces his name as “Munawar-Kashmiri” to Radio Pakistan. He then traveled back to Azad Kashmir. He thus worked for 17 years as part of the governmental staff of Kashmir under a fake name. Until 1965, when the Khalifa died. He worked with Sardar Ibrahim also, he was the chief publicity officer of Azad Kashmir.

His children
daughter, Naeema Dar
son, Khawaja Abdul Qayyum Dar
son, Khawaja Abdul Hayee Dar Sahib
daughter, Saleema Munawar

Naeema Dar
She was married off to Khawaja Muhammad Yousaf (1953–2019) in the late 1960’s. Khawaja Muhammad Yousaf belonged to a very devoted Ahmadi Family of Kashmir, India. His grandfather, Ghulam Rasool Sahib belonged to a village named Hammosan on Indian side of Kashmir. During the period of 1924 to 1926 when the Khalifa visited Kashmir, Ghulam Rasool Sahib did bait on his hand and is considered amongst one of the earliest Ahmadis from the village of Hammosan. He migrated to Pakistan in 1965 during India/Pakistan war and settled down in Rawalpindi, Pakistan. He completed his higher education in Rawalpindi and got married with renowned Kashmiri leader Late Khawaja Abdul Ghaffar Dar Sahib’s daughter, Naeema Dar Sahiba. He migrated to Canada in 2015 and settled down in Peace Village. His brother is Nazeer Ahmed Khanday.

Naeema Dar and Khawaja Muhammad Yousaf had 3 children

Junaid Ahmed Saba Sahib Son

Khawaja Naveed Ahmed Sahib Son

Ahmed Jamal Sahib Son

Links and Related Essays
https://ahmadiyyafactcheckblog.com/2018/06/14/who-is-ghulam-nabi-gilkar/

Interview Khwaja Abdul Ghaffar Dar sahib (Part 1 of 2)

https://ahmadiyyafactcheckblog.com/2019/03/11/are-there-really-10000-ahmadis-in-kashmir-india/

https://ahmadiyyafactcheckblog.com/2018/06/14/was-an-ahmadi-made-the-1st-president-of-azad-kashmir/

https://ahmadiyyafactcheckblog.com/2019/12/28/who-was-haji-umar-dar/

https://ahmadiyyafactcheckblog.com/2019/12/28/who-is-raja-ata-muhammad-khan/

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