Who is Khwaja Kamal-ud-Din (Died on 12-28-1932)?

Intro
Khwaja Kamal-ud-Din is the famous Lahori-Ahmadi and was an intimate friend and personal lawyer for Mirza Ghulam Ahmad.

In 1904, Khwaja Kamal-ud-Din prevented MGA from being jailed by presenting 500 rupees as bail money. This was unprecedented, the judge didn’t think MGA’s lawyer and team would have such a heavy amount, it’s really a fishy story. Khwaja Kamal-ud-Din legally represented MGA many times and gave legal advice regularly to MGA and his team of workers at Qadian. His older brother was also a staunch Ahmadi, he had a similar name too, Khwaja Jamal ud Din.

In 1908, he was there in Lahore on Brandereth Road wherein MGA died in May.

In 1909, he was forced to renew his bait with the 1st Khalifa, Maulvi Nur ud Din in a famous meeting of the top 200 Ahmadi’s in the world. 5 years, he would contest the nature of this bait (Via page 249, Vide Andruni Ikhtilafat e-Silsilah Ahmadiyya kei Asbab, p. 58).

In 1910, (October 9) a delegation of Ahmadi scholars went on a tour of Uttar Pradesh, this delegation was headed by Maulavi Syed Sarwar Shah and included people like Mufti Muhammad Sadiq, Khawaja Kamal-ud-Din, and Maulavi Sadruddin. When the delegation arrived in Lucknow, it had a meeting with Maulana Shibli No‘amaani.

In 1912, Maulana Shibli No‘amaani allegedly held a Jalsa wherein he invited Khwaja Kamal-uddin and Mirza Bashir-ud-Din Mahmud Ahmad (See (Hayat-i-Shibli [ed. 1970], p. 571)(via Al-Hakam, of April 6, 1912).

In 1913, he famously travelled to the UK and opened the Woking Mosque and secured it’s management and control.

In 1913 (May), Folkestone Herald of Sat, May 31, 1913 ·Page 6 reports that Khwaja Kamaluddin is scheduled to give a lecture at the “Theosophical Society” at their “Folkestone Lodge”. The lecture will be given on Saturday, May-31 at 8:30pm. The name of the lecture is “Islam and Theosophy”. On Sunday, June-1, Khwaja Kamaluddin will give a lecture on “Woman in Islam”. Khwaja Kamaluddin is presented as the leader of Islam in the UK. The British Government has more Muslims than any other group of minorities.

In 1913 (Jun), via the Folkestone Herald of Sat, Jun 07, 1913 ·Page 9 reports that Khwaja Kamaluddin recently gave a lecture on “Islam and Theosophy”, Captain Bargrave Deane presided. In this lecture, Kamaluddin alleged that Allah called his true believers as “Theosophists” in the Koran (a total lie). On Sunday, Kamaluddin gave a lecture on “Woman in Islam”.

In 1913 (Jun), via the Leicester Mercury of Wed, Jun 18, 1913 ·Page 8, it is reported that Qadiani’s are trying to convert English people to Qadianism. This was reported by Reverend J.A. Wood of the Church Missionary Society (CMS), however, it came from Reverend Thomas Howell, who is one of the senior Indian clergy from the Lahore diocese. Reverend Thomas Howell writes from Lahore about Khwaja Kamaluddin has gone to London and is being helped via local money. Mirza Yakub Baig is also mentioned as someone who is scheduled to also come to London and help.

In 1913 (Oct), the Folkestone Herald of Sat, Oct 11, 1913 ·Page 6 reports that Khwaja Kamalduddin will be giving a lecture at the “Theosophical Society” on Saturday, Oct-18, at 8:30PM on “The Life of Mahommad, the Prophet”.

In 1913 (Nov), via Folkestone Herald of Sat, Nov 08, 1913 ·Page 6 reports that the lecture of Khwaja Kamaluddin at the “Theosophical Society” which was scheduled for 11-18-26 is cancelled.

In 1913 (Dec-6), via the Folkestone Herald of Sat, Dec 06, 1913 ·Page 6, Khwaja Kamaluddin is scheduled to give a lecture at “The Theosophical Society” at “Bouverie Chambers”, Bouverie Road East on Saturday Dec-13-1913 on the topic of “Sufeism”. Admission is free.

In 1913 (Dec-23), The Gazette of Tue, Dec 23, 1913 ·Page 14 (of Montreal, Canada) reported that an Irish Peer had converted to Islam, his name is Lord Headley. On Dec-6-1913, the Friday prayer was held at the Caxton Hall in London. Khwaja Kamaluddin also alleged that Viscount de Pudre of Antwerp, Captain Stanley Marquis and Miss Lilley had converted to Ranson had converted to pseudo-Islam and alleged that there were 2 women who didn’t want their names announced. One of these women is from the middle class and the other is from the “upper-10”. On Dec-22-1913, the newspaper alleges that Lord Headley and about 30 Moslems met at Lindsay Hall (Notting Hill gate). Khwaja Kamaluddin seems to have led the service. It is alleged that a young Englishman by the name of Mr. Fisher also participated in the service. Some people wore the Fez, some simply put a handkerchief over their head. Maulvi Zafar Ali Khan was also there and spoke publicly. Lord Headley seems to have read out a prayer in English too
(See also, The New York Times of Sun, Dec 21, 1913 ·Page 23).

In 1914 (Mar), when the 2nd Khalifa was elected (March), Khwaja Kamal-uddin was in England and thus powerless.

In 1914 (Mar), The Record-Herald of Fri, Mar 06, 1914 ·Page 2 (and a few other American newspapers) alleged that white people in the UK have been converting to Islam and how number 600 people (mostly in London, Liverpool, Manchester and Edinborough. However, this is not a new thing, Islam has been in the UK for roughly 25 years, Abdullah Quilliam (a Liverpool lawyer) was called “Sheikh of the British Isles“. Lord Headley’s conversion to Islam is also mentioned as recent. However, the newspaper alleges that Khwaja Kamaluddin arrived in 1913 and commenced work to specifically convert white people to Islam. The new headquarter of operation is from the Woking Mosque. Polygamy is discussed and it is alleged that the white converts to Islam in the UK don’t practice polygamy.

In 1914 (May-16), Mirza Bashir Ahmad was listed as the editor of the Al-Fazl (see Bro Imtiaz, 1:21:35 time stamp)(see scan in the below). Mirza Bashir Ahmad wrote an article wherein he accused Khwaja Kamaluddin of starting this dispute on Takfir and now as a result of that, there are 2 sects. Mirza Bashir Ahmad alleges that it was only Abdul Hakim Khan who didn’t agree with the Takfir of MGA in 1906-1907, i.e., that every person who has heard of MGA and has refused to accept MGA, he is not a Muslim. Mirza Bashir Ahmad says that Abdul Hakim Khan was kicked out of Ahmadiyya for the crime of not agreeing with MGA’s takfir.

In 1914 (Dec), Khwaja Kamaluddin returned to British India in December of 1914 and immediately published “The Causes of Internal Dissensions in the Ahmadiyya Movement, By Khwaja Kamaluddin, 1914″. He doesn’t seem to have had an extensive literary career, in fact, most of his books are his lectures which were converted into books after his death.

From 1914 to 1927, he traveled all throughout the British Empire giving speeches, from London to Bombay to Burma, South Africa, Egypt and Singapore.

In 1923, Khwaja Kamaluddin escorted Lord Headley to Mecca and they both intend to perform Hajj (See The Islamic Review issue for June–July 1923, p. 206). Abdul Mohye, the Mufti of the Mosque, Woking, accompanying them. The British Government was monitoring this trip (see my notes in the below). Also, in The Islamic Review issue for September 1923 there is a report entitled Khwaja Kamal-ud-Din and Lord Headley in Egypt (pages 301–307).

In 1924, the Qadiani-Ahmadi Maulvi Abdur Rahim Nayyar, who was working in the UK as the missionary-in-charge of all Qadiani’s admitted to attending a lecture by Lord Headley (See the Al Fazl, 4 April 1924). Nayyar told the world that Headley has just returned from Hajj and his religious zeal has progressed significantly. He possesses a deep love for Islam. I also attended one of his lectures in a [literary] society and observed that he sincerely admired the religion of Islam. Nayyar allegedly met with Lord Headley for 3 hours and even showed him a poem from Khwaja Kamaluddin from before the split. Nayyar alleged that Lord Headley was misinformed that, God forbid, we consider MGA to be superior to the Holy Prophet^sa and that the [then] Khalifa, [Mirza Bashir-ud-Din Mahmud Ahmad] calls himself a Prophet. Many other misconceptions of a similar kind were also dispelled. Moreover, the difference between an Ahmadi and a non-Ahmadi was explained as well. After listening to our views, our honourable guest, [Lord Headley] said: “I agree with everything that I have heard.” In my humble opinion, this distinguished person, who loves Islam, is now as much ours as anyone else can claim to be theirs.

In 1932, Khwaja Kamaluddin was in the UK (Woking) and Al-Jazeera alleges that this group photo was taken, Headley and Abdullah Quilliam aka Professor Leon can be seen (See video by Al-Jazeera).

In 1932, he died on December 28, 1932 in Lahore, British-India (see the Islamic review of 1949).

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1870

Grandson of the poet and judge Khwaja Abdur Rasheed, eminent lawyer and Islamic scholar Khwaja Kamaluddin was born in Punjab in 1870.
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1893

In 1893, he graduated from Forman Christian College in Lahore where he was drawn to Christianity before becoming inspired by the writings of the founder of the Ahmadiyya Movement. Kamaluddin worked as a lecturer and then as principal of Islamia College, Lahore, then graduated in law in 1898 and started a legal practice in Peshawar. He wrote extensively on Islam, and delivered lectures across the Indian subcontinent, also raising funds for Aligarh University.

He was also present during the written debate with Abdullah Athim (See Dard).
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1896

He is listed in the famous list of the first 313 Ahmadi’s (See Dard), he is Ahmadi #64, his wife is also listed alongside him.

Per Mirza Basheer ud Din Mahmud Ahmad, Khawaja Kamaluddin was in opposition to the famous speech entitled, “Philosophy of the Teachings of Islam” (See Truth about the Split).
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1897
Siraj e Munir (The Shining Lamp)(1897) quotations and background info – ahmadiyyafactcheckblog

His name was written in “Siraj-e-Munir” as someone who is collecting money and trying to get the “”Barahin-i-Ahmadiyya” 1-4 republished.
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1898

He represented MGA in court during MGA’s famous court case with Syed Muhammad Hussain Batalvi (See Dard).
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1901

Khwaja Kamal-uddin and Muhammad Ali defended MGA in the famous case of the Wall (See Dard).

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1904

In 1904, Khwaja Kamal-ud-Din prevented MGA from being jailed by presenting 500 rupees as bail money. This was unprecedented, the judge didn’t think MGA’s lawyer and team would have such a heavy amount, its really a fishy story. Khwaja Kamal-ud-Din legally represented MGA many times and gave legal advice regularly to MGA and his team of workers at Qadian.
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1906

He is super high ranking Ahmadi. He is in the top 14, in fact, he is made the legal advisor for the Sadr Anjuman.

With the publication of Al-Wasiyyat and its Appendix, MGA laid down the foundation of this Anjuman and named it Sadr Anjuman Ahmadiyya Qadian, and proposed establishing its branches in other places where the community existed. He appointed fourteen members as trustees of this Anjuman, with Maulana Nur-ud-Din as President and Maulana Muhammad Ali as Secretary. The following are the names of the fourteen members:

Maulana Nur-ud-Din            —  President
2.      Maulana Muhammad Ali      —  Secretary
   3.      Khwaja Kamal-ud-Din         —  Legal Advisor
4.      Maulana Syed Muhammad Ahsan of Amroha
5.      Mirza Bashir-ud-Din Mahmud Ahmad
6.      Nawab Muhammad Ali Khan of Malir Kotla
7.      Seth Abdur Rahman of Madras
8.      Maulana Ghulam Hasan Khan of Peshawar
9.      Mir Hamid Shah of Sailkot
10.      Shaikh Rahmatullah of Lahore
11.      Dr. Mirza Yaqub Baig of Lahore
12.      Dr. Syed Muhammad Husain Shah of Lahore
13.      Dr. Khalifa Rashid-ud-Din
14.      Dr. Mir Muhammad Ismail

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1908
Mirza Ghulam Ahmad left for Lahore, from Qadian on April 27-1908, in the morning – ahmadiyyafactcheckblog

On 4-28-1908 (roughly), MGA arrived in Lahore at chose to stay at the house of Kwaja Kamaluddin, a few weeks later, he shifted to a different house. MGA died on 5-26-1908, Khwaja Kamaluddin never uttered a word about it.

He famously read out MGA’s will and announced the Khilafat of Noorudin.

Khwaja Kamaluddin wrote the preface to “Pagham-e-Sulh”, signed off on July 31, 1908 from Ahmadiyya Buildings.
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1909
The famous Ahmadi clash in 1909 over their silly #Khilafat – ahmadiyyafactcheckblog

–He opposes total control of the Khalifa officially.

–After that, he is ordered by Noorudin to give a speech which seems to have been written by Noorudin at some conference outside of Qadian (See Mujahid-e-Kabir). He continues and goes around India debating Ahmadiyya with anyone who is willing to listen.

The ROR of April-1909 (see page 150) alleges that there are 400,000 Ahmadi’s in the world. This was part of a speech that was given at the “Convention of Religions” held in Calcutta on April 9-11, 1909. This speech was given by Khwaja Kamaluddin and most likely written by Maulvi Muhammad Ali (see Mujahid-e-Kabir).

At the first Ahmadiyya Jalsa (Dec-1908) after MGA died, there seems to have been wranglings about the powers of the Khalifa vs. the Sadr Anjuman the famous autobiography of the life of Maulvi Muhammad Ali (Mujahid-e-Kabir, 1962)(See also (Al-Badr, 24–31 December 1908, p.13). Soon thereafter, Mir Muhammad Ishaq (MGA’s brother-in-law) was tasked to prepare 7 questions about the relationship between the Sadr Anjuman (of which he was President) and the Khalifa (himself).

The meeting was setup for Jan-31-1909, on the roof of the Masjid Mubarak (right next to MGA’s house). The 2nd Qadiani Khalifa alleges that 200-225 men were there (See page 242). All members of the Sadr Anjuman were there : Maulana Nur-ud-Din —President, Maulana Muhammad Ali —Secretary, Khwaja Kamal-ud-Din —Legal Advisor, Maulana Syed Muhammad Ahsan of Amroha, Mirza Bashir-ud-Din Mahmud Ahmad, Nawab Muhammad Ali Khan of Malir Kotla, Seth Abdur Rahman of Madras, Maulana Ghulam Hasan Khan of Peshawar, Mir Hamid Shah of Sailkot, Shaikh Rahmatullah of Lahore, Dr. Mirza Yaqub Baig of Lahore, Dr. Syed Muhammad Husain Shah of Lahore, Dr. Khalifa Rasheed-ud-Din, Dr. Mir Muhammad Ismail.

After reading all the responses from Ahmadi’s from Lahore to Qadian, Maulvi Noorudin gave a fiery speech wherein he asserted his control as the Khalifa to whom bait was given and above any Anjuman. Maulvi Noorudin then forced Maulvi Muhammad Ali and Khwaja Kamaluddin to take a new bait at his hand (the nature of this bait was discussed later), they complied accordingly! Maulvi Noorudin then forced Shaikh Yacub Ali Irfani to also take a new bait at his hand and he complied (See page 245). In late 1914, Khwaja Kamaluddin vehemently argued that he and Maulvi Muhammad Ali took a different type of bait that day (Via page 249, Vide Andruni Ikhtilafat e-Silsilah Ahmadiyya kei Asbab, p. 58). Lahori-Ahmadi sources allege that Mir Muhammad Ishaq also had to get a new bait with the Khalifa (see page 89), the 2nd Qadiani-Ahmadi Khalifa didn’t confirm or deny it.

Ahmadiyya issues continued throughout 1909 (see in the below), it was really a tumultuous year, and Noorudin was still living in MGA’s house, which must have been super awkward for all parties involved.

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1909
muj-kabir-uk-online.pdf (ahmadiyya.org)

During the course of his Eid khutba, on 16 October 1909, Maulana Nur-ud-Din reiterated the position and the powers given to the Anjuman by the Promised Messiah. Referring to the booklet Al-Wasiyyat (The Will) he said: “In the writing of Hazrat sahib [i.e. Al-Wasiyyat by the Promised Messiah] there is a point of deep knowledge which I will explain to you fully. He left it up to God as to who was going to be the khalifa. On the other hand, he said to fourteen men: You are collectively the Khalifat-ul Masih, your decisions are final and binding, and the government authorities too consider them as absolute. Then all those fourteen men became united in taking the bai‘at at the hand of one man, accepting him as their khalifa, and thus you were united. And then not only fourteen, but the whole community agreed upon my khilafat. …
I have read Al-Wasiyyat very thoroughly. It is indeed true that he has made fourteen men the Khalifat-ul-Masih, and written that their decision arrived at by majority opinion is final and binding. Now observe that these God-fearing men, whom Hazrat sahib chose for his khilafat, have by their righteous opinion, by their unanimous opinion, appointed one man as their Khalifa and Amir. And then not only themselves, but they made thousands upon thousands of people to embark in the same boat in which they had themselves embarked.” (Badr, 21 October 1909, p. 11, col. 1)

In the same issue of Badr, immediately after the above khutba, a statement by the members from Lahore is published as follows: “When on the auspicious occasion of Eid-ul-Fitr we went
to Qadian as usual, we learnt that some people had written letters to Hazrat Khalifat-ul-Masih stating that some members of the Majlis-i-Mu‘timiddin (executive committee) of the Sadr Anjuman Ahmadiyya are against him. We were very grieved by these letters and think that Hazrat Khalifat-ul-Masih must have been hurt as well. We do not harbour ill thoughts against our brethren, and we pray that they too think well of us, as is very strongly commanded in the Quran and Hadith. We cannot rip open our hearts and show anyone what thoughts are within
them, but with this announcement we assure all friends that the pledge we took of Hazrat Khalifat-ul-Masih was not due to any pressure or compulsion but willingly from the bottom of our hearts, and we still stand firm on that pledge and obey Hazrat Khalifat-ul-Masih. It is clear that the unity of this Movement is not a unity on pain of punishment but a voluntary unity. It is on the principle of that voluntary unity that all of us took the pledge of Hazrat Khalifat-ul-Masih, and as regards the future we pray to Allah to keep us steadfast on this covenant as Noah prayed: ‘I seek refuge in Thee from asking Thee about that of which I have no knowledge’, for the granting of all capability and strength is only in Allah’s hands.

— Humbly: Mirza Yaqub Baig, signed by his own hand; Rahmatullah, signed by his own hand; members of the executive committee, Sadr Anjuman Ahmadiyya Qadian, 17 October 1909.

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1910
Al-Badr, October 27, 1910
http://www.ahmadiyya.org/qadis/sadiq.htm
https://ahmadiyyafactcheckblog.com/2017/02/24/mufti-muhammad-sadiq-says-we-dont-preach-hazrat-mirzas-prophethood/

On October 9, 1910, a delegation of Ahmadi scholars went on a tour of Uttar Pradesh and this delegation was headed by Maulavi Syed Sarwar Shah and included people like Mufti Muhammad Sadiq, Khawaja Kamal-ud-Din, and Maulavi Sadruddin. When the delegation arrived in Lucknow, it had a meeting with Maulana Shibli No‘amaani, who made a special reference to Maulana Hakeem Noor-ud-Deen, who, at that time, was the head of Ahmadiyya Jama‘at. Maulana Shibli No‘amaani said, “Maulavi Hakeem Noor-ud-Deen is a giant among scholars and I have a keen desire to meet him and, as a matter of fact, I had decided to leave for Qadian but the visit was put off due to an accident.”

The ROR of May-1910 reports that Khwaja Kamaluddin held a meeting at Kohat, Punjab, Modern day Pakistan and gave speeches and etc.

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1911

The ROR of Feb-1911 gives the text of a speech that was given by Khwaja Kamaluddin called “Islam”. This speech was given on Jan 9th, 1911 at Allahabad at the Convention of Religions.

He writes the famous essay in opposition to Mirza Basheer ud Din Mahmud Ahmad on Takfir.
“My beliefs about non-Ahmadi Muslims”, dated 18 August 1911 by Khwaja Kamal-uddin.

The ROR of Jan-1912 reproduces a lecture of Khwaja Kamaluddin from Dec. 4th, 1911 at the Muhammad Educational Conference in Delhi.

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1912

He is mentioned as giving lectures on “What should Muslims do now” in Lahore in the ROR of April-1912.

He arrived in England on September 24th, 1912. He stayed for roughly 2 years and thus left for India in November of 1914. He must have arrived in British-India by late December.

Kamaluddin travelled to Britain in 1912 to pursue a legal case on behalf of a client. He settled in Kingston and gave his first British public talk on Islam at Speaker’s Corner, Hyde Park. Soon afterwards, he took control of the Shah Jahan Mosque in Woking with the support of Syed Ameer Ali, Sir Abbas Ali Beg and Sir Thomas Arnold. He established the Woking Muslim Mission and Literary Trust there, as well as the journal The Islamic Review (1913-67) through which he and other contributors sought to counter misconceptions about Islam among the British. During his time in Britain, he delivered several lectures, including at Cambridge University and the Lyceum Club, on topics such as the comparative merits of Islam and Christianity and the position of women in Islam. He also oversaw several conversions at the Shah Jahan Mosque.

Allama Shibli Nomani, a prominent Muslim leader organized a Jalsa (gathering) in Lucknow on 6-8 April 1912 (See pages 134-135), in an effort to find the solution to this issue. On his invitation, Mirza Bashiruddin Mahmud Ahmad (before his Khilafat) and Khwaja Kamaluddin attended this event. It seems that Allama Shibli Nomani was super friendly with Maulvi Noorudin and even wrote him letters in 1900 and a delegation of Ahmadi’s went to go and see him in 1910 (See the Al-Badr, 27 October 1910, p. 10).
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1913

The Al-Badr newspaper is shut down by force by the British Government. Some governmental archives show how the Al-Badr and Nur Afshan newspapers were beefing with each other and causing lots of strife, the Ahl-e-Hadis newspaper was also involved. It seems that Mufti Muhammad Sadiq became a Christian in this era. See here—Religious Controversy between Nur Afshan and Ahmadiyya 3

The ROR of Jan-1913 has a message for the attendees at the 1912 Jalsa at Qadian, he tells them to keep working and etc.

The ROR of Feb-1913 has an essay by him entitled, “Jesus as an ideal of Godhead and Humanity”.

The ROR of March-1913 mentions how Khwaja Kamaluddin’s newspapers, “The Muslim India, and “Islamic Review” are out and can be purchased.

The ROR of Apr-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. His newspaper, “Muslim India” is also mentioned.

The ROR of May-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. A letter of the Khwaja is also posted. A letter of his for the All India Muslim League (Lucknow), dated Feb-13-1913.

The ROR of June-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin.

The ROR of July-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin.

The ROR of Aug-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin.

The ROR of Sep-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin.

The ROR of Oct-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. It also mentions how Khwaja Kamaluddin read out a paper at the “6th Congress of Religions” in Paris, France on July 19th, 1913.

The ROR of Nov-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. It also mentions how Khwaja Kamaluddin was invited to the Congress of Religious Progress in Paris, France.

In 1913 (Nov), via Folkestone Herald of Sat, Nov 08, 1913 ·Page 6 reports that the lecture of Khwaja Kamaluddin at the “Theosophical Society” which was scheduled for 11-18-26 is cancelled.

He runs the Woking Mosque. He met Lord Headley and seems to have gotten him to convert to Ahmadiyya (Lahori-version). Many english newspapers reported that Lord Headley was drunk and disorderly in 1916. Maulvi Noorudin also defends Khwaja Kamaluddin to the family of MGA. The ROR of Dec-1913 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. The conversion of Lord Headley is also mentioned in the ROR of Dec-1913 as well as a man named George Lewis Hatch, who seems to live in Hyderabad (Deccan), India and he allegedly converted on Feb 4th, 1913. A 3rd convert is Captain Ghulam Rasul (also spelled Gholam Rasol), also from Hyderabad (Deccan), India. He claims that Brother Muhammad Abdullah Hatch (aka George Lewis Hatch) converted him to Ahmadiyya, his letter to the ROR is posted. It is also reported that a woman named Violet Ebrahim has converted to Ahmadiyya. A woman in India (Delhi) named Mrs. Khadev Jang sent money and a note that Muslims should help Khwaja Kamaluddin. 5 additional converts are also mentioned, named are not given.

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1914

The ROR of Jan-1914 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore. It also tells about how Khwaja Kamaluddin and Lord Headley and their activities. A prayer of Lord Headley’s is also given.

++March–the Khalifa dies and MGA’s son is the new Khalifa.

The ROR of Feb-1914 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore. The ROR of Feb-1914 alleges that “L’ islamisme” is a valuable french language islamic newspaper out of Port Louis, Mauritius and operated by the “Ikhwat-ul-Islam Society”. A quote from the “L’ islamisme” is given, it claims that there are 400,000 Ahmadi’s in the world and Maulvi Muhammad Ali is the Khalifa. It also contains a correction, since Muhammad Ali is not the Khalifa. It also mentions the work of Maulvie Khwaja Kamaluddin and his work at the Woking and with his newspaper, The Islamic Review. It also mentions the conversion of Lord Headley. The ROR continues and reports on the great work that Khwaja Kamaluddin is doing (in 1913), he seems to have written an article in “Muslim India”. It is also reported how Khwaja Kamaluddin will receive 100 pounds per month for leading the Friday Service. It talks about pulling money from “The London Mosque Fund”. Sayyid Ameer Ali is also mentioned.

The ROR of March-1914 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

In 1914 (Mar), The Record-Herald of Fri, Mar 06, 1914 ·Page 2 (and a few other American newspapers) alleged that white people in the UK have been converting to Islam and how number 600 people (mostly in London, Liverpool, Manchester and Edinborough. However, this is not a new thing, Islam has been in the UK for roughly 25 years, Abdullah Quilliam (a Liverpool lawyer) was called “Sheikh of the British Isles”. Lord Headley’s conversion to Islam is also mentioned as recent. However, the newspaper alleges that Khwaja Kamaluddin arrived in 1913 and commenced work to specifically convert white people to Islam. The new headquarter of operation is from the Woking Mosque. Polygamy is discussed and it is alleged that the white converts to Islam in the UK don’t practice polygamy.

The ROR of April-1914 reports how Sayyal got published in the “Woking Herald”, (Dated March 27th, 1914). Rev. Weitbrecht has accused the Qadiani-Ahmadi’s of deception, since they were using the word “father” for God. Sayyal even alleges that Muslims believe in the Bible just like Christans. Sayyal signed off on March 19th, 1914 and from the Woking Mosque. The ROR of April-1914 tells us how the Lahori-Ahmadi’s, Khwaja Kamaluddin and his team of workers at the Woking have written an article vs. Rev. Weitbrecht, entitled, “The Muslim Woking Centre and Rev. Weitbrecht.

The ROR of May-1914 contains an advertisement for the Islamic Review and Muslim India both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

The ROR of June-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore. In the ROR of June, Sayyal is mentioned by the newly elected 2nd Khalifa as well as Khwaja Kamal-ud-Din as two Ahmadi’s working out of London, the Khalifa tells the world that if they want to see the missionary spirit of Ahmadi’s, see the 2 people mentioned in England.

The ROR of July-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahoreand it specifically mentions Khwaja Kamaluddin. The Qadiani-Ahmadi Murrabi Sayyal talked down about Khwaja Kamaluddin and claimed that he wasn’t a proper missionary and all Muslims were missionaries, he also stated how Khwaja Kamaluddin was educated in Christian schools. This was in terms of Reverend H.U. Weitbrecht, who had many discussions with Ahmadi’s in terms of the Yuz Asaf theory. There is another letter in the ROR of July-1914 which is a review of an article by Khwaja Kamaluddin, in his newspaper, “The Light” of June 6th, 1914. This seems to have appeared in the same newspaper of Dec 14th, 1912 (page 595), it seems that Khwaja Kamaluddin wrote about a connection with MGA’s prophecies and the Balkan War (doomsday prophecy).

The ROR of Aug-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

The ROR of Sep-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

The ROR of Oct-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

++November–he leaves for British India

The ROR of Nov-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.

++December—he arrived in British India and publishes his famous book, “”The Causes of Internal Dissensions in the Ahmadiyya Movement””, By Khwaja Kamaluddin, 1914.

The ROR of Dec-1914 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers and it specifically mentions Khwaja Kamaluddin. They can be had in the UK at the Woking or from Lahore.
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1915

He visits Mecca and performs Hajj (See the Islamic Review of 1949). He discusses Muslim unity with Maulvi Sanaullah. Maulvi Sanaullah allows ahl-e-hadith to pray behind Lahori-Ahmadi’s and consider them as Muslims.

The ROR of Jan-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Feb-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of March-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR Of April-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR Of May-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of June-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of July-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Aug-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Sep-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Oct-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Nov-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Dec-1915 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.
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1916

He writes a book about the controversy surrounding Muhammad Ali’s english translation and commentary of the Quran, which was eventually published in 1917. Nevertheless, the Qadiani-jamaat wanted to sue Muhammad Ali for publishing material that he wrote while he was an employee of the Sadr-Anjuman. The controversy exists in a book by Khawaja Kamal-uddin entitled, “Ahmadiyya Jamaat Mein Moqudamaat”, in english as, “The Cases in the Ahmadiyya Jamaat”.

The ROR of January-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of February-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Mar-April of 1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of May-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of June-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of July-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Aug-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Sep-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Oct-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

It is unclear when he returned to England, however, on 11-15-1916 he gave a speech in London.

The ROR of Nov-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.

The ROR of Dec-1916 contains an advertisement for the Islamic Review and Muslim India, both of which are Lahori-Ahmadi newspapers. They can be had in the UK at the Woking or from Lahore.
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1918

The ROR of May-1918 attacks Khwaja Kamaluddin and his missionary work in the UK and around the world.
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1919

Khwaja Kamal-ud-Din was in Bombay on a preaching tour. The Qadiani-Ahmadi’s also made a note of it herein.

By October, he was back in London, he gave a speech on 10-25-1919.

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1920

In February, Khwaja Kamal-ud-Din went to Bombay and Madras in the company of Maulvi Muhammad Ali on a preaching and fund raising tour. In the middle of February they went first to Bombay and after a few days’ stay there, during which they delivered speeches, they reached Madras where the Muslim public gave them a grand welcome. They stayed at the house of Seth Malang Ahmad Badshah. No sooner had they arrived in Madras that Maulana Muhammad Ali was taken ill and could not make any public speeches. However, the Khwaja sahib delivered many speeches. During this tour of Bombay and Madras they addressed the Muslim public and emphasised upon them the importance and need of the propagation of Islam and appealed for donations for the Anjuman. During this tour not only were reasonable funds raised for the Anjuman and the Woking Mission but many supporters were also gained who appreciated the work done by this Movement (See Mujahid e Kabir).

Click to access islameastwest.pdf

By 9-6-1920, he was in Burma and gave a speech.

On 10-23-1920, Khwaja Kamaluddin was in the Dutch colony of Indonesia and arrived in Surabaya (see “Conversion to Ahmadiyya in Indonesia: Winning Hearts through Ethical and Spiritual Appeals” by Ahmad Najib Burhani, 2014).
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1921

By 2-1-1921, he was in Singapore giving speeches.
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1922

The ROR of June-July-August reports that Khwaja Kamaluddin visited the Qadiani-Ahmadi center in London. He also visited Berlin, Germany.

Civil & Military Gazette (Lahore) – Friday 03 November 1922
Khwaja Kamaluddin affirms that Ahmadi’s supported the British vs. the Muslim government of the Ottomans during WW-2.

Scan

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1923

He visits Mecca and performs Hajj for the second time (See the Islamic Review of 1949). He is in Egypt on 6-25-1923, giving speeches.

In august 28, 1923 al fazal accused khwaja kamaluddin of being a non Ahmadi.

Scan

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1923
https://www.wokingmuslim.org/pers/headley/hajj-egypt.htm

2. Departure from London and stay in Egypt

Photograph of Lord Headley (centre) at the Hajj with two companions.
Khwaja Kamal-ud-Din is on the left.

Departure from London

In The Islamic Review issue for June–July 1923 (p. 206) it is reported under the heading Where the East meets West:

“Amidst the greetings of a huge concourse of friends assembled at Liverpool Street railway station [in London] to give them a hearty sendoff, the Khwaja Kamal-ud-Din and Lord Headley started on June 22nd on a pilgrimage to the House of Allah at Mecca. Lord Headley is the first British peer to embrace Islam, and to his lot now falls the unique distinction of being the first Western pilgrim to Mecca. It would indeed be a remarkable scene to see the noble lord wrapped in the pilgrim’s single sheet meet and greet hundreds of thousands of his brethren in faith. Notwithstanding Kipling’s “never,” the East and the West can yet merge into one harmonious whole in the unity of Islam.”

In The Islamic Review issue for September 1923 there is a report entitled Khwaja Kamal-ud-Din and Lord Headley in Egypt (pages 301–307), which is quoted below.

Khwaja Kamal-ud-Din and Lord Headley in Egypt

It was Friday, the 22nd of June. At last Khwaja Kamal-ud-Din and Lord Headley set out on their long-contemplated pilgrimage to Mecca, Abdul Mohye, the Mufti of the Mosque, Woking, accompanying them.

It was a long-contemplated pilgrimage. Soon after his declaration of Islam in 1913, Lord Headley’s thoughts were set on a visit to Mecca and Medina. Consequently in 1914, when Khwaja Kamal-ud-Din made up his mind to undertake a pilgrimage His Lordship seized on the opportunity. All preparatory arrangements were made; even passages were booked by the s.s. Persia of the P. & O. But as a bolt from the blue came the Great War and set at naught the entire plan. His Lordship’s children were at the time all minors, and in those troubled days it was not advisable to leave them alone. With great dismay he had to give up the idea so dear to his heart, the Khwaja proceeding by himself. 1918 saw the close of the war, but normal travelling conditions were long in coming. Even so late as the end of 1919 there were practically no facilities. The Khwaja was in the meanwhile in the midst of his kith and kin in India. His return in 1921 roused his [Lord Headley’s] thwarted longing once more, and at last came the fulfilment.

Pilgrimage is obligatory on every Muslim of means, and year after year, as a matter of course, the Holy City of Mecca is the resort of hundreds of thousands of pilgrims. But Lord Headley’s pilgrimage has a peculiarity of its own. Lord Headley is the FIRST MUSLIM of this country, and now he is the FIRST PILGRIM from this country too. It was but natural that everywhere the news should have roused special interest.

The s.s. Macedonia, which carried the pilgrims, was yet tossing on the Mediterranean waters when a wireless message hastened to bring the warm greetings of Port Said. It was from Ahmad Sanabari Bey, President-elect of the Reception Committee, extending to the illustrious visitors the hospitality of the town. July 3rd, the day on which the pilgrims’ boat touched Port Said, presented a striking spectacle. It was a surprise to all on board to find that about fifty of the gentry were already at the docks to extend them a cordial reception. The boat halted at a distance from the coast. The deputation, however, made their way to it, and assembled in the first saloon. It was then discovered that the representatives of Cairo and Alexandria were also there with invitations from those cities.

Mr. Najib Bey Barada, Barrister-at-Law, in an eloquent speech, welcomed the guests to Egyptian shores, in the course of which he made reference to the Quranic verse: “Behold the Sun and his light; and the Moon when she borrows light from him.” Khwaja Kamal-ud-Din, he observed, was the spiritual sun that had dawned on the horizon of the West. Lord Headley, having, like the moon, absorbed his light, was shedding his lustre amongst his countrymen.

Mr. Najib Bey was followed by Mr. Sanabari Bey and a number of men of learning from Cairo, Port Said and Alexandria, all extending their hearty welcome on behalf of their respective towns. Over twenty gondolas were there to carry them back to the coast. The first boat was occupied by the Khwaja, His Lordship, and Mr. Najib Bey. In the second were Sheikh Abdul Mohye, Al-Mufti and a few of the hosts. The rest followed in a line. In the same order the party got into coaches and, forming a sort of procession, went through the town. In about half an hour the guests arrived at the house of Khalil Kassifi Effendi, situated in the European quarter. Many others of the nobility of the locality came to see them there. Late-afternoon prayers were said in the Khalili Mosque, which goes after the name of its founder, Khalil Effendi. Short speeches were made there. The Khwaja was requested to deliver the sermon, which he did. Lord Headley also briefly addressed the congregation. Then came an evening party in honour of the guests, attended by the cream of the society. Lord Headley, on behalf of himself and the Khwaja, thanked all present in most appropriate words.

The next day found the guests on their way to Cairo. The Port Said Reception Committee had arranged for a railway saloon at their own expense, which was occupied by the guests with the hosts from Cairo and Alexandria. From Port Said right up to Cairo, the train passed no station, great or small, but found a large gathering for the guests. Everywhere people would shake hands with Lord Headley and reverentially kiss the Khwaja’s hands. Young and old joined together in lusty cheers of “Long live Lord Headley!” and “Long live Khwaja Kamal-ud-Din!” At such of the stations where stoppage was not less than three or four minutes the guests would speak a few words, which Mr. Najib Bey interpreted into Arabic.

About twelve o’clock the train reached Cairo station, which was crowded to the last inch. The high and the humble were alike there to do honour to the guests, who were presented with pretty bouquets of flowers. In the midst of similar scenes as elsewhere — hand-shaking, hand-kissing, and shouts of “Long live Khwaja and Lord Headley!” — the guests were seated in motor-cars and driven to Bekri Mansion, which is situated in Heliopolis. It is the residence of Syed Ihsan Bekri. Ihsan Effendi is well known to most English Muslims. He has been in England for a considerable time, and during his stay took great interest in the Woking Mission activities. Cairo entertained the guests for three days. Prayers were said in the Husain Mosque, where the Sheikhs and Ulemas (learned in theology) welcomed the guests after Friday prayers. In the afternoon, Syed Bekri, the elder uncle of Ihsan Bekri Effendi, entertained them at an evening party. Five hundred people, representative of all stages and grades of society, assembled in the courtyard of a palatial building, presented an impressive scene. The whole arrangement was a display of highly refined taste.

Before tea, welcome speeches were made. The President of the Reception Committee, Nakib-ul-Ashraf Sheikh Sawi, in a finely worded speech, welcomed the guests on behalf of the city. He was followed by many others, of whom the speeches of Sheikh Bekri and Usman Pasha are especially noteworthy. Poems in praise of the Khwaja and Lord Headley were read.

Then came tea, which done with, Lord Headley gave a brief address, Mr. Najib Bey acting as interpreter. Khwaja Kamal-ud-Din was then requested to address the audience. Though half of the assemblage, unacquainted with English, could not understand what the Khwaja said, yet everyone seemed spellbound. Those that could not follow formed themselves in several groups, each group having one interpreter to deliver the Khwaja’s message. So deep was the impression that on every occasion thenceforth there was general eagerness to hear the Khwaja speak on some Islamic subject. So far as expression of thankfulness was concerned, as well as the spread of the Islamic Movement in England, Lord Headley did the part, and did it exceedingly well. Lectures on Islamic topics fell to the Khwaja to deliver. All the lectures of Lord Headley were reported in the local English papers.

After a three days’ memorable sojourn in the midst of Cairo friends, the guests, in company with some notables, left for Alexandria. There the reception was unique. The nobility and the Sheikhs all came to greet and welcome the guests. His Highness Prince Umar Tusan also joined in the general welcome through a representative.

Certain features of the reception accorded to the Khwaja and Lord Headley in these Egyptian cities are particularly noteworthy. In the first place, the reception was not from one particular class of people. All classes showed equal zeal in showing their recognition of the Khwaja’s services in the cause of Islam, and their affection for Lord Headley. A spirit of fraternity pervaded the atmosphere. The interest of the higher classes may be judged from the fact that in Alexandria, H.H. Prince Umar Tusan was, in person, the President of the Reception Committee. Prince Tusan is a bright gem of the Egyptian Royalty, and occupies the foremost rank in the Royal Family. On the first day an evening party was held in the guests’ honour, and on the second, a great banquet in the Savoy. Almost all the Sheikhs, the Ulemas, members of the Royal Family, Government Ministers, big merchants and leading men of the town, were present.

Secondly, it must also be noted that in this general display of fraternal sentiments the Sheikhs and Ulemas took a foremost part. As a matter of rule, religious heads and teachers, to whichever religion they may belong, keep aloof from such activities. But the Egyptian Sheikhs and Ulemas must be regarded, in this case, as a remarkable exception. They left no stone unturned to do all honour they could to the guests. To honour a guest is characteristically an Islamic virtue; but what is more, of these guests there was one who had endeared himself to the entire Muslim world through his selfless services. These Sheikhs and Ulemas hardly left a word of respect, regard and affection unuttered in respect of the Khwaja.

Thirdly, the entire Press of Cairo, Alexandria and Port Said took a real interest in this reception. All papers, without distinction, ungrudgingly opened their columns for reporting the movements and activities of the guests. Gratitude is particularly due to the Christian papers which, notwithstanding references to Christianity in the various speeches, showed no narrow spirit of rivalry.

Fourthly, although the movements of the visitors were confined to but three Egyptian cities, the cordial sentiment was shared by almost the whole of the country. As stated, the train passed no station but crowds of country folk flocked to show their love. Letters and telegrams were received from numerous places requesting a visit on the return journey from Mecca.

Fifthly, there were many who were anxious to treat the guests to individual hospitality, which the Management of the Reception Committee did not approve of, as being incongruous with the idea of National hospitality. The guests were, so to say, regarded as National guests and welcomed on a National scale.

Sixthly, the reception was unprecedented, especially at Alexandria, where Prince Umar Tusan was the moving spirit of the whole thing. The local papers made mention of this fact.

Seventhly, it was but natural that the world of Islam should show fraternal love for their new brother in faith, Lord Headley. But the esteem and regard which every section of society, the Sheikhs, the Ulemas and the nobility in particular, displayed for the Khwaja, were simply remarkable. In their talks and speeches they would pay homage to the Khwaja’s erudition in religious lore, his self-abnegation and his deep insight into the inner meanings of the Quranic words.

During their stay at Cairo the pilgrims visited the famous Muslim University, Jami-Azhar. In Alexandria, after paying a return visit to H.H. Prince Tusan, they called at the palace of H.M. King Fuad. His Majesty was at the time out of the town. They they paid a visit to Lord Allenby, who received them with all pleasure and courtesy and invited them to dinner, which they were unable to accept for pressure of engagements.

The 11th found the honoured pilgrims at Suez, whence they sailed for Jeddha.

Gratitude is particularly due to Ihsan Bekri Effendi and Mr. Najib Bey Barada, who spared no effort to afford the guests every comfort. They sacrificed the whole of their time for the latter’s company, which they never gave up till the hour of departure. In fact, Ihsan Effendi’s whole household was every moment at the service of the guests.
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1923
https://alahmadiyya.org/articles-magazines-islam-ahmadiyya/the-light-uk/200512-2/from-our-history-lord-headleys-hajj-pilgrimage-in-july-1923-accompanied-by-khwaja-kamal-ud-din/

‘Lord Headley, who has just returned to Cairo after completing the pilgrimage to Mecca, has brought back with him two pieces of the Kiswa, or Holy Carpet, presented to him by King Hussein. One of the pieces, the larger, is destined for the Mosque at Woking, the other for his drawing-room at Twickenham.

‘Lord Headley is not only the first British peer to perform the pilgrimage, but, so far as is known, the first Englishman who has made the journey to Mecca under his own name and as an Englishman. Burton, Wavell, and others went in Oriental disguise.

‘Of King Hussein and his hospitality, Lord Headley is loud in his praise. The King sent his motor-car to Jeddah to convey him to Mecca, and to take him back to the seaport when the pilgrimage had been completed. The King’s private doctor was deputed to drive the car, doubtless as a double precaution — first, against accidents; and, secondly, if misfortune should be encountered, to ensure that medical aid should be immediately at hand.

‘Lord Headley and his companion, the Khwaja Kamal-ud-Din, Imam of the Woking Mosque, were during their stay in the Hejaz the guests of King Hussein, who displayed the utmost solicitude for their comfort. On one occasion, when the pilgrims were encamped in the desert, the King learned that Lord Headley had no bed. He immediately sent his own camp-bed, himself sleeping on the ground.

‘From the time that the pilgrims reach the outskirts of Mecca until they have completed the object of their journey, it is obligatory to wear the ehram [ihram], the pilgrims’ dress, consisting simply of two linen sheets, one worn around the loins and the other cast over the shoulders, and during the performance of certain rites the head must be bare. The wearing of ceremonial garments was somewhat irksome, but standing bareheaded in the scorching sun was a terrible ordeal. Lord Headley told the King that a grave had better be prepared at once, for no English head would survive the trial. Eventually a compromise was effected in the shape of a large turban.

‘Mecca impressed Lord Headley as a fairly well-cared-for city of about sixty thousand inhabitants, but very hot and dusty, and most undesirable as a place of permanent residence. All that was observed of the local administration went to show that King Hussein’s Government is a progressive one.

‘Lord Headley highly praised the Egyptian Government’s arrangements for the pilgrims, especially the quarantine station at Tor, where everything possible was done to mitigate the tedium of the three days’ enforced confinement.’”
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1924
https://www.alhakam.org/100-years-ago-revealing-the-truth-to-lord-headley-and-lecture-on-peace-and-harmony/

In 1924, the Qadiani-Ahmadi Maulvi Abdur Rahim Nayyar, who was working in the UK as the missionary-in-charge of all Qadiani’s admitted to attending a lecture by Lord Headley (See the Al Fazl, 4 April 1924). Nayyar told the world that Headley has just returned from Hajj and his religious zeal has progressed significantly. He possesses a deep love for Islam. I also attended one of his lectures in a [literary] society and observed that he sincerely admired the religion of Islam. Nayyar allegedly met with Lord Headley for 3 hours and even showed him a poem from Khwaja Kamaluddin from before the split. Nayyar alleged that Lord Headley was misinformed that, God forbid, we consider MGA to be superior to the Holy Prophet^sa and that the [then] Khalifa, [Hazrat Mirza Bashir-ud-Din Mahmud Ahmad] calls himself a Prophet. Many other misconceptions of a similar kind were also dispelled. Moreover, the difference between an Ahmadi and a non-Ahmadi was explained as well. After listening to our views, our honourable guest, [Lord Headley] said: “I agree with everything that I have heard.” In my humble opinion, this distinguished person, who loves Islam, is now as much ours as anyone else can claim to be theirs.

He is back in India and gave speeches in Bombay on 10-10-1924.
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1925

He is back in London and giving speeches. He is mentioned in the ROR of October-1925 and hw the Lahori-Ahmadi’s had changed islamic beliefs relating to Eisa (As) and Adam (as).

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1926
https://www.muslim.org/photos/sa.htm
https://www.aaiil.org/text/books/kk/messageislam/messageislam.shtml

The late Khwaja Kamal-ud-Din to come and speak in the Cape Town Civic Hall when he and Lord Headley visited South Africa at the invitation of some businessmen from Durban, Natal. They had much respect and praises for him and frequently published his articles and that of M.M. Ali in their local newspaper, the Azaan.

I have compiled some information about the visit by Khwaja Kamal-ud-Din and Lord Headley to Cape Town, Johannesburg and Durban. It is at this link.

I noticed that a newspaper in Cape Town, the Argus, reporting on a speech by Khwaja Kamal-ud-Din, wrote as follows:

This is an image from The Islamic Review, May 1926 (p. 166), where news items from South African newspapers about their visit are quoted.

It says that Khwaja Kamal-ud-Din “had the figure of a prophet, the face of an archangel…”. I thought I would post this before our critics discover it themselves and accuse us of believing in Khwaja Kamal-ud-Din as a prophet and an angel!

By December he was back in London and giving speeches.

He is mentioned in the ROR of Nov-1926.

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1927

Per the ROR of Feb-1947, a photo of Maulvi Jalal ud Din Shams is posted. The ROR also has an essay by him entitled, “Preaching of Islam in Europe” by J.D. Shams (for imam of the London mosque). In this essay, he talks down on Sir Syed Ahmad Khan, Maulvi Chiragh Din and Syed Amir Ali and claims that they fabricated all of their beliefs to please the colonists. For example, Shams states that Sir Syed Ahmad Khan denied the existence of angels. He also mentions how a white man named Dixon (also mentioned in Nuzul ul Masih, 1909)(income tax case) came to Qadian once and MGA walked him out to the canal bridge, which is 2.5 miles outside of Qadian. He also mentioned MGA’s famous fake dream of 1890-1891 which was written in Izala Auham (See Izala-e-Auham, pp. 515–516, Ruhani Khaza’in, vol. 3, p. 377) wherein MGA said that white birds would join Ahmadiyya (See the ROR of June-1917). Shams also mentioned Mufti Muhammad Sadiq and the Piggot. Shams also wrote how Sir Fazl-i-Hussain praised the efforts of Ahmadiyya in London (in 1927). Sir Fazl-i-Hussain mentioned how Khwaja Kamaluddin had travelled to London in 1913 and started this mission of MGA. Shams made disparaging remarks about Khwaja Kamaluddin.
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1928

He started the “British Muslim Society”, he was on the executive council.
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1932

In 1932, Khwaja Kamaluddin was in the UK (Woking) and Al-Jazeera alleges that this group photo was taken, Headley and Abdullah Quilliam aka Professor Leon can be seen (See video by Al-Jazeera).

He died on December 28, 1932 in Lahore, British-India (see the Islamic review of 1949).
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1935

He is mentioned by the Qadiani-Ahmadi’s in the ROR of July-1935, this was in terms of Ahmadiyya Takfir and how is started. He essentially blamed Khwaja Kamaluddin for Takfir being a huge issue with the Qadiani-Ahmadi’s.
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1940

He is mentioned in the ROR of Jan-1940 (via “Truth About the Split”).
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1942

Khwaja Kamaluddin was mentioned at the 1942 Jalsa at Qadian, this was put into book form in the ROR of Sep-Oct-Nov-1944, named “Nizam-e-Nau”, which translates into english as “The New System”. A verbatim Urdu report of the original was issued in December, 1943, and again in April, 1944, and in March, 1945. In 1944, the Khalifa claimed to be the Musleh Maud. “Nizam-e-Nau”, which translates into english as “The New System” was published in the ROR of Sep-Nov-1944 and published on Nov-10-1944.
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1947

Per the ROR of Feb-1947, a photo of Maulvi Jalal ud Din Shams is posted. The ROR also has an essay by him entitled, “Preaching of Islam in Europe” by J.D. Shams (for imam of the London mosque). In this essay, he talks down on Sir Syed Ahmad Khan, Maulvi Chiragh Din and Syed Amir Ali and claims that they fabricated all of their beliefs to please the colonists. For example, Shams states that Sir Syed Ahmad Khan denied the existence of angels. He also mentions how a white man named Dixon (also mentioned in Nuzul ul Masih, 1909)(income tax case) came to Qadian once and MGA walked him out to the canal bridge, which is 2.5 miles outside of Qadian. He also mentioned MGA’s famous fake dream of 1890-1891 which was written in Izala Auham (See Izala-e-Auham, pp. 515–516, Ruhani Khaza’in, vol. 3, p. 377) wherein MGA said that white birds would join Ahmadiyya (See the ROR of June-1917). Shams also mentioned Mufti Muhammad Sadiq and the Piggot. Shams also wrote how Sir Fazl-i-Hussain praised the efforts of Ahmadiyya in London (in 1927). Sir Fazl-i-Hussain mentioned how Khwaja Kamaluddin had travelled to London in 1913 and started this mission of MGA. Shams made disparaging remarks about Khwaja Kamaluddin.
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“Mujadid e Kamal”
Pages 123-124
mujadidkamil.pdf

Khwaja Kamaluddin alleges to have seen a dream wherein he saw MGA and MGA was not happy about his son.

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Links and Related Essay’s

https://www.muslim.org/books/m-kabir/mjk3-3.htm

https://en.wikipedia.org/wiki/Khwaja_Kamal-ud-Din

The 1942 Jalsa at Qadian

The #Ahmadiyya Takfir timeline

Khawaja Kamaluddin and the Al-Fazl in 1919

Who is Abdullah Athim (1828–1896)? The Ex-Muslim turned Christian who beat Mirza Ghulam Ahmad in 1893 via a written debate

“My beliefs about non-Ahmadi Muslims”, dated 18 August 1911 by Khwaja Kamal-uddin

Khawaja Kamaluddin and the Al-Fazl in 1919

Who is Khwaja Jamal ud Din (died in 1923)?

Khwaja Kamal-Ud-Din Prevents MGA From Being Jailed (1904)

When Khwaja Kamaluddin arrived in England (1912)

The Causes of Internal Dissensions in the Ahmadiyya Movement, By Khwaja Kamaluddin, 1914

Maulvi Sanaullah’s advisory vs. the Lahori-Ahmadi’s

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