Ghulam Rasul Rajeki was a fanatical employee of the Mirza family, a companion of MGA. In the below, we present a debate that he had with Maulvi Sanaullah in 1916 in Kartarpur. The Aug-Sep-1919 edition of the ROR reports that is on a preaching tour to Malabar, wherein he stayed for about 5 months.

Some years later, he wrote “Hyat-e-Qudsi”. He is mentioned in “Devotion of Life”. Watch this video about his life also. In 1924, he gave speech at the Jalsa. In 1929, he gave a speech at the 1929 Jalsa at Qadian on Ummati Nabi and how many could come. He gave a speech at the 1937 Jalsa Salana at Qadian.

In 1945, he seems to have been working as a Qadiani mullah in Peshawar (see B.A. Rafiq). His name is also spelled as Ghulam Rasool Rajekee (see B.A. Rafiq, “The Afghan Martyr’s” 1995).
“Devotion of Life”


Tarikh-e-Ahmadiyyat; vol. 4, pp. 230-232

It seems that the first Khalifa, Maulvi Noorudin appointed Ghulam Rasool Rajeki as a Maulvi. He was stationed in Lahore, at Ahmadiyya buildings. After 1914, he seems to have moved back to Qadian.
Here is the official scan of the portion quoted from al Fazl June 29, 1915, p. 7:

The title of the essay is “Akhiri zamanay mein ek Rasul ka maboos hona zahir hotha hai aur wo masih mawood hai.” Written by Ghulam Rasul Rajeki. This was asked about at the 1974 NA hearings, Mirza Nasir Ahmad  lied and said that this doesn’t exist in any edition and will never be found.

“Masih Mawood ko Ahmad Nabi ullah tasleem na karna aur aap ko ummati qarar dena ummi groh samajhna goya aan Hazrat jo syed ul mursaleen aur khatam an nabiyeen hain Ummati qarar dena hai. Ummati mein dakhil karna hai jo kufr e azeem aur kufr dar kufr hai.”


“To not accept the promised messiah as Ahmad Nabi ullah and to call You (MGA) an Ummati is seen as an illiterate group. Moreover, it is (the equivalent of) calling his holiness (the prophet Muhammad PBUH) an Ummati who was the seal of messengers and seal of prophets. To add into an Ummati is the greatest kufr and kufr upon kufr!”


Mirza Nasir Ahmad lied about this ref in 1974


The ROR of February-1916 reports that he was at the 1915-Jalsa at Qadian and even gave some speeches.

The ROR of June-1916 alleges that he had a debate with Maulvi Sanaullah. 

The Jan-1918 edition of the ROR reports that he gave speeches at the 1917 Jalsa at Qadian.

He is on a preaching tour of Southern India. The Aug-Sep-1919 edition of the ROR reports that is on a preaching tour to Malabar, wherein he stayed for about 5 months. 

Taken from Al Fazl, 4 June 1918



Maulvi Sanaullah [Amritsari] took advantage of the fact that we did not obtain the books of the Promised Messiahas on the first day of the debate, and in doing so attributed a false doctrine to the Promised Messiahas. For this reason, we regretted not having the books of the Promised Messiahas and today, we have ordered many books and files containing newspapers of the Promised Messiahas from Kapurthala, which is 6-7 miles away from Kartarpur. Jamaat Kapurthala did a remarkable job in getting the literature to us.

Nonetheless, Maulvi Sanaullah Sahib did not even address those accusations and arguments, as he knew that we now had the books of the Promised Messiahas to answer from, thus able to reveal his evil plots. Otherwise, we had prepared many references that would have nullified the accusations of Maulvi Sanaullah Sahib. We could have, thus, proven that the victory of Islam is destined at the hand of the Promised Messiahas, however this Amritsari Maulvi steared clear of those subjects.

First session

The convention commenced at 9 o’clock, and instead of Maulvi Sanaullah, Maulvi Nawabuddin approached the podium. Maulana Ghulam Rasul Sahib [Rajeki] represented us. The first session of the debate lasted three hours long.

Ahmadiyya arguments

As the Ahmadiyya representative, Maulana Ghulam Rasul Sahib proved the truthfulness of the Promised Messiahas through verses of the Holy Quran …

Further, he proved Huzoor’sas victory through Huzoor’sas very own revelations.

Maulvi Nawabuddin’s response

How could Maulvi Sahib answer Quranic arguments? So instead, he stood up and began reading from Maulvi Sanaullah’s journals Aqaid-e-Mirza and Chistan-e-Mirza, from beginning to end, thereby consuming his allotted time reading these journals aloud.

Readers will be aware that a written response to Chistan-e-Mirza was published quite some time agoand Aqaid-e-Mirza is a recent publication which is based on nothing but fabrications. I do not feel the need to document each and every argument raised therein, as our readers are well-acquainted with most of them. Some, however, I shall present below …

Maulvi Sanaullah alleged: “I have a following of 150,000. 1,400 of them possess bachelor’s degrees, while 1,500 to 1,600 have master’s degrees. They are all my servants. I am a Godly saint and even if a person who sweeps my shoes rises up, no Ahmadi bears the strength to overpower them.”

The Ahmadi response: Maulvi Ghulam Rasul Sahib stated that to make such fabricated bold claims could not prove the truthfulness of anybody. “If you are indeed truthful, then surely you should be able to tell us where those people are who possess bachelor’s degrees. Otherwise, of course we will consider you a liar. And as far as your claim is concerned, that a person who sweeps your shoes is no match for any Ahmadi in argumentation, then we will have to see…”

Allegation: “Mirza Sahib[as] said that he was appointed as a prophet at the end of 1300 AH, but then in another place he states that he was appointed as a prophet in 1290 AH. Here, there is a difference of ten years. In another place he states that he was bestowed the honour of Divine discourse in 1275 AH, thereby creating a difference of 25 years. This is something that our minds cannot fathom.”

The Ahmadi response: “Maulvi Sahib, what a wonderful example of a discrepancy you have picked! But will you be so quick to reject the Quran on the basis of such a discrepancy. God states,

وَ اِ ذْ وٰعَدْنَا مُوْسيٰ اَرْبَعِيْنَ لَيْلَةً

[And remember the time when We made Moses a promise of forty nights. (Surah Al-Baqarah, Ch.2: V.52)]

whereas in another place, He states,

وَوَاعَدْنَا مُوْسيٰ ثَلَاثِيْنَ لَيْلَةً

[And We made Moses a promise of thirty nights (Surah Al-A‘raf, Ch.7: V.143)]

“Here, there is a difference of 10 days. Now, will you discard the Quran?

“The fact is that the difference is not of 25 years. In one place the Promised Messiahas refers to his prophethood, whereas in the other, he refers to the time when he began sharing words with his Lord. The year he was given prophethood was 1300 AH and he began receiving Divine revelations 25 years prior. Hence, there is no discrepancy.”

Allegation: “Mirza Sahib[as] writes that he saw God flicking ink from a pen and the drops of ink from the pen fell on Mirza Sahib[as].”

The Ahmadi response: “The Holy Prophetsa also saw God, and that too in the embodiment of a young man whose hair fell to his neck. This tradition is narrated in Sahih Al-Bukhari. If anyone should have any objection in seeing the Almighty, then it should first be raised against the Holy Prophetsa. As far as the red ink is concerned, that actually happened and the red ink did fall on him. There can be no denying it. Yes, you may obtain its proof from us, should you wish.”

Allegation: “Mirza Sahib[as] claims that he saw God personified as well as in visions and dreams.”

The Ahmadi response: “Perhaps Maulvi Sahib deems personification and visions to be two opposing phenomena. The fact is, Maulvi Sahib, that personifications occur in visions, and by not knowing this, the allegation occurred to you. Perhaps you would do better if you thought before you spoke.” …

The first session came to a close and the crowds discussed Maulvi Sahib’s embarrassing ignorance among themselves, so much so that when they reached home, the chairman of the congregation said, “Today, had anyone asked me the outcome [of the debate] I would have said that Maulvi Nawabuddin Sahib lost.” Upon this, Maulvi Nawabuddin replied, “Well, that does not make me a disbeliever!”

Second session 

Before the debate commenced, participants of the event were told that if they could prove that Jesusas was raised to the heavens in bodily form, then the organisers would reject the claim of Hazrat Mirza Sahibas as the Promised Messiah and would accept that the same Jesusas was due to appear. However, if the Ahmadis were able to prove that Jesusas had passed away, then it would be accepted that Hazrat Mirza Sahib’sas claim was truthful.

Maulvi Sanaullah’s answer

Maulvi Sanaullah said to Miyan Muhammad Ismail Sahib Ahmadi, “If you wish to understand the reality about the ‘Death of Jesus’, then come with me and I shall explain this matter in private. This debate is unnecessary.”

Upon this, the response from our [the Ahmadiyya] side was, “Whatever you wish to explain in private, explain it here in front of everybody so that everyone can benefit from it. We will give you the proof of his death so that the issue is settled once and for all.” Maulvi [Sanaullah] Sahib evaded the opportunity with excuses.

Proof of Jesus’as death

At that moment, Hazrat Maulana Ghulam Rasul Sahib presented a lecture on the truthfulness of the Promised Messiahas and briefly expounded on the death of Jesusas in such a great manner that Maulvi Sanaullah Sahib was not given an opportunity to even whimper. Maulvi Sahib paid no attention to those arguments, even though he was directly questioned on them and was summoned to present a response. However, Maulvi Sahib avoided coming to those points.

Maulvi Sanaullah’s speech

As opposed to using the Quran, Maulvi Sanaullah Sahib succumbed to the prophecy pertaining to the nikah [marriage] with Muhammadi Begum instead. (As readers are aware of the sort of allegations Maulvi Sanaullah raises at this prophecy, it would be unfitting, and a means of prolonging this report, to mention each and every allegation. However, we shall present the core arguments.)

Maulvi Ghulam Rasul Sahib established the argument through the Quran that God reserves the right to abrogate or alter His signs, as He stated:

وَاِذَابَدَّلْنَا آيَةٍ مَّكَانَ آيَةٍ

[And when We bring one sign in place of another … (Surah Al-Nahl, Ch.16: V.102)]


مَا نَنْسَخْ مِنْ آيَةٍ

[Whatever Sign We abrogate … (Surah Al-Baqarah, Ch.2: V.107)]

and … the life of anything is in the Hand of God. As He states Himself,

يَمْحُوا اللہُ مَا يَشَاءُ وَ يُثْبِتُ

[Allah effaces what He wills, and establishes what He wills. (Sural Al-Ra‘d, Ch.13: V.40)]

Thus, if any abrogation or alteration is witnessed in a sign of God, then no objection can be raised against the truthfulness of the one who received the revelation. A prophecy containing a warning is more suitable to be altered or abrogated, as was the prophecy vouchsafed to Jonahas concerning a punishment that would appear within forty days on his nation. That punishment was avoided as a result of their repentance and it is God’s promise,

وَمَا كَانَ اللہُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُوْنَ

[And Allah would not punish them while they sought forgiveness (Surah Al-Anfal, Ch.8 : V.34)]

Thus, according to the prophecy of Ahmad Baig’s demise, his son-in-law and the rest of his family witnessed the truth of the prophecy, which ultimately made them fearful and led them to repent and seek forgiveness from God. They wrote letters to the Promised Messiahas and that is why he [Ahmad Baig’s son-in-law] avoided death and Muhammadi Begum’s nikah was also abrogated.

In response, Sanaullah cited the verse,

وَعْدَ اللہِ ۖ لَا يُخْلِفُ اللہُ وَعْدَهُ وَلَـٰكِنَّ أَ كْثَرَ النَّاسِ لَا يَعْلَمُونَ

[Allah has made this promise. Allah breaks not His promise, but most men know not. (Surah Al-Rum, Ch.30: V.7)]

showing his resolute belief that God never alters His promise. This is the summary of Maulvi Sahib’s argument. Readers can decide for themselves what the outcome was.


Umaruddin Ahmadi

City of Jalandhar 

(Al Fazl, 4 June 1918

He gave a speech at the 1932 Jalsa at Qadian (See the ROR of Jan-1933). 


My Memories of Hazrat Maulana Ghulam Rasool Rajeekee Sahib (ra)

February 27, 2012

By Dr. Hamidullah Khan

Hazrat Maulana Ghulam Rajeekee Sahib (ra) was one of the great companions of the Promised Messiah (as).

A man of great piety

He was one of the early missionaries of the Jamaat and was renowned in the Jamaat for his piety and acceptance of prayers. I remember meeting Hazrat Rajeekee Sahib (ra) several times in Rabwah during the Jalsa salanas.

He was a saintly figure and lived a simple life with simple dress. His house near the railway station was very basic and there was always a queue of visitors outside wanting to meet him.

The Ahmadis of Peshawar always felt they had a special right over Rajeekee Sahib (ra), as he had stayed in Peshawar for 7 years and knew each of the Ahmadis personally. I would often accompany my father when he would go to meet him and I recall people asking him for prayers. Hazrat Rajeekee Sahib (ra) always advised people to first ask Hazrat Khalifatul Masih (ra) for prayers.

When asked for prayers he would raise his hands and pray to Allah, the prayers usually lasted a very long time. Everybody was encouraged to join him. After a while he would tell you if the prayers were accepted or not. He used to say “I have seen a light” if the prayers had been accepted by Allah.

Hazrat Rajeekee Sahib (ra) as a missionary in Peshawar

Hazrat Rajeekee Sahib (ra) was a missionary for about 7 years in Peshawar from 1948. He stayed at the Missionary house in the Ahmadiyya Mosque in Peshawar city.

I was a young boy of around 10 years old and vividly remember Hazrat Rajeekee Sahib (ra). His daily dars of the Holy Quran was very popular and attended by most members of the Jamaat, who would travel long distances to attend.

My father, Abdul Salam Khan, told me that on one occasion during dars Hazrat Rajeekee Sahib (ra) paused for quite a while and then restarted his dars of the Holy Quran. Hazrat Qazi Mohammad Yusuf Sahib (ra), who was also a companion of the Promised Messiah and was Amir of NWFP province, asked him the reason for this after the dars. Hazrar Rajeekee Sahib said that as he was pondering over the meaning of a certain verse of Holy Quran, when Hazrat Jibreel (as) came and explained the meaning to him.

Building of Grand Mosque at Civil Quarters Peshawar

Hazrat Rajeekee Sahib (ra) laid the foundation stone of the grand mosque, in Civil quarters, Peshawar in 1955 and led silent prayers. I remember the occasion well. There was a lot of opposition from non-Ahmadis, and they came in force to stop the building but by the grace of Almighty were unsuccessful. My maternal grandfather, Khan Khawas Khan, was instrumental in procuring the land and my father, Abdul Salam Khan, had the honour of serving as cashier to Mirza Abdul Majeed Sahib who supervised the construction of the mosque.

Personal family connection

My father always asked for special prayers from Hazrat Rajeekee Sahib (ra), and knew God accepted his prayers. My father also wrote regularly to Hazrat Khalifatul Masih II (ra).

We are two brothers, and five sisters. After I was born, my father was very keen to have another son and would ask Hazrat Rajeekee Sahib (ra) for prayers. Hazrat Rajeekee Sahib (ra) foretold the birth of my younger brother, Habibullah, in advance and in fact was born as a result of his prayers.

Funeral prayers of my grandfather Hazrat Maulvi Mohammad Ilyas Khan

My grandfather hailed from Charsadda district in NWFP Province. He accepted Ahmadiyyat in 1909 amidst bitter opposition from non-Ahmadis who instrumented a social boycott of my grandfather and his family members. It was feared by the then British Commissioner that the opposition could lead to worse riots. The Commissioner in his wisdom decided to expel my grandfather from NWFP province, hoping that would ease the tension.

My grandfather migrated to Quetta in Baluchistan and later to Mastung in Qalat District. My grandfather was a very scholarly, pious and upright person and soon developed a good name in the District. He was a stalwart of Ahmadiyyat, and was well respected for his piety and knowledge of Holy Quran. He was always busy preaching and even preached to high officials and Nawabs. He was well versed in the Holy Quran and the books of Promised Messiah (as).

After retirement, in 1946, my grandfather after some persuasion from my father decided to come and live with his son in Peshawar and this was where he died in June 1948. His funeral prayers was led by Hazrat Maulana Rajeekee Sahib (ra), with whom my grandfather had a special relationship.

Before Leading the Janaza payer Rajeekee Sahib said to the Jamaat members in Panjabi. “Jisa Waliullah nayee ditta aj dek low”. (If you have never seen a Waliullah (friend of Allah), you can see one now).

My grandfather’s funeral prayers also brings to light another fine example of Hazrat Rajeekee Sahib’s piety. My father narrated that the Janaza lasted a very long time. Hazrat Rajeekee Sahib (ra) later explained that the angels had come in great number to receive Hazrat Maulvi Mohammad Ilyas Khan as they were taking him to heaven and that he (Hazrat Rajeekee Sahib (ra)) had also accompanied them on this journey.

My mother’s services for Hazrat Rajeekee Sahib (ra)

During his stay in Peshawar, my Mother had the honour of washing and ironing Hazrat Rajeekee Sahibs clothes with her own hands.

I remember my father telling me that once Mahboob Alam Sahib (Nazir Baitul Maal) came on an official visit to Peshawar from Rabwah and inquired from my father that he was puzzled by how God had arranged for two of my father’s sons to marry in the family of Promised Messiah (as). My father replied that he had been pondering over this and the only thing that came to his mind was that his wife washed and ironed the clothes of Hazrat Rajeekee Sahib for seven years and it is possible God accepted this gesture of hers and as a result two of her sons were chosen for this honour.


The ROR of April-1941 reports that at the “Town-Hall” in Lahore, the Qadiani-Ahmadi’s held a meeting with other religions. Maulvi Ghulam Rasul Rajeke was there and gave a speech. Professor Aslam was there too. Chaudhry Asadullah Khan was there too. These “Prophet Day” or founders of all religions day are quoted going back to 1927, 1938, and 1939. The article then mentions Zafrullah Khan at how he gave a speech at the “Prophet Day” celebration in Delhi. This article also tells the world that the British Government gave 100,000 rupees to the Ahmadiyya Movement for holding this meeting and is willing to give it out to other organizations it seems. This article was written by Sheikh Abdul Hamid, he signed off from 13 Nicholson Road, Lahore. 
Links and Related Essay’s

The Ahmadiyya Annual Jalsa in Qadian of 1929


Who is Maulana Sanaullah Amritsari (1868–1948)?


What is “Hyat-e-Qudsi” by Maulana Ghulam Rasool Qudsi Rajecki?


100 Years Ago… – Report of the Debate in Kartarpur


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