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"Maulvi Abdullah"

In 1911, Maulvi Abdullah Timapuri claimed to be the leader (Khalifa) of Ahmadi’s

Abdullah Timapuri appears on the scene some time in the last years of Mirza Ghulam Ahmad‘s life.  Like other Qadiani claimants of Divine appointment, he created the fine distinction between him being the ‘Mahdi’ while Mirza Ghulam Ahmad was the ‘Messiah’.  His books were published by the same [Riaz Hind Press] that used to publish the books of Mirza Ghulam Ahmad. In fact, the back cover of the book presented below shows the list of his books alongside those of Mirza Ghulam Ahmad, side by side, and the two columns titled ‘Ahmadi Chain’ and ‘Muhammadi Chain’. A substantial part of the rest of the book can be found in the attachments to this page.  Even the name of this book is derived from a ‘revelation’ of Mirza Ghulam Ahmad in which he was given a book by this name, but he never wrote a book with this title. This book, ‘Nahj-al-Musalla’ is filled with the ‘revelations’ and ‘visions’ of Abdullah Timapuri.  Abdullah called himself, in Tafseer Asmani, one of his books, Maamoor minal Allah, Naib Rasool Allah, Muhammad Abdullah, Mazhar E Awal Qudrat e Sani Der Silsila Imam Rubani Hazrat Masih Maood Ghulam Ahmad Qadiani. So Obviously he was claiming big status.  There was also a Maulvi Yar Muhammad who had similar claims.  At the same time Zahir ud Din (also spelled Zahir al_din) was also making claims of prophethood and Khilafat.  Zahir uddin or Al-Din was a clerk in the Canal Department of Gujranwala (see Muhammad Ali, “The Split” 1994 online edition).  Noorudin was thus dealing with 3 claimants, while he wasn’t able to walk, since his leg was amputated and he was vacillating.  It is important to note, that the first claimant of prophethood in Ahmadiyya, after MGA of course was a certain Chiragh ud Din, who was ex-communicated by MGA himself.  We are not sure as to which Yar Muhammad this was.  There were a few in Ahmadiyya history.  Furthermore, it should be noted that Noorudin didn’t care if MGA claimed to be a law-bearing prophet.

Some additional data on Maulvi Abdullah Timapuri from 
Maulvi Abdulla of Timapur (a suburb of Shorapur, in the Deccan) had been successively Sunnite Muslim, Wahhabi, and Ahmadi, before he created his own sect, declaring,

“I am the man from God : You must all follow me.. I am the real Khalifa of Qadian.”

He has about three hundred disciples at present, and is much’ more friendly to Christians than to Muslims. I am indebted for this information to Rev. N. Desai, the pastor of a self-supporting Indian Christian congregation at Shorapur (see Walter).

He is mentioned by Walter in 1916
Walter wrote his historic book about Ahmadiyya in this era.  He mentioned that there was another claimant.  See also, Al-fazl. January 1, 1935, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

Nur Ahmad Qadiani was another claimant of prophethood in this era
There was yet another Ahmadi who claimed prophethood after MGA, it was Nur Ahmad Qadiani (See “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition, page 259).  
He wrote the book, “Lekulle Ummatin Ajal”, wherein he wrote:

“There is no god but God, : Nur Ahmad is the apostle of God . I am the apostle of Allah. Whosoever obeys me, obeys Allah and whosoever disobeys me has disobeyed Allah. I have been commissioned to be the mercy for all the world as I am a synthesis of all the prophets”

He was also mentioned in the Al-Fazl of Nov. 11,1934, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

The Khalifa, Mirza Basheer ud Din Mahmud Ahmad mentions him in 1922
In his book, “Truth About the Split” (1922), he says:

“””In the years 1911 and 1912, some tracts were published by two men named Maulawi Yar
Muhammad and Abdullah Timapuri. Each of these men claimed to be the Imam (leader) of the
Community under special authority from God. There was therefore some danger of people being deceived by their tracts and notices. Hence, Khalifatul Masih Ira was obliged to make an announcement against them in one of his speeches. But the words used by him in the announcement were general and only Abdullah Timapuri was mentioned by name. The words of the announcement were as follows:

“Again, there are young men who are in too great a hurry to write books although they possess neither the wisdom nor the insight required by an author. Mere fancies are of little avail so long as one does not get into touch with facts. Such writings give rise to dissension. If, therefore, difficulties should arise, one ought to seek help from God and have recourse to prayer.  I would warn our members to shun such people. There is a number of them who go about giving publicity to their pretensions.”  (The Badr 25th January 1912). (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).


Zahir ud Deen’s book, “Nabi Ullah Ka Zahur” is published (see Muhammad Ali, “The Split” 1994 online edition).  In fact, the Ahmadiyya newspaper, the Al-Badr published an advertisement for it’s sales (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The urdu version of the Review of Religions praised Zahir ud Deen’s book, in fact they even called him as a Munshi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Noorudin writes a generalized announcement in the Al-Badr newspaper that some men are giving rise to dissensions.  This seems to be about Maulvi Abdullah Timapuri and Maulvi Yar Muhammad(see Muhammad Ali, “The Split” 1994 online edition).

Per Mirza Basheer ud Din Mahmud Ahmad in June of 1912, Zahir Al-Din wrote a letter to the Khalifa asking whom the Jan-1912 announcement was about.  Mirza Basheer ud Din Mahmud Ahmad reports that the Khalifa clarified that Zahir al-Din was good, the announcement was about Maulvi Yar Muhammad and Maulvi Abdullah Timapuri (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

On July 11th, 1912, per Muhammad Ali, an announcement was published in the Al-Badr wherein Zahir Al- Din was officially ex-communicated by Noorudin (the Khalifa)(see Muhammad Ali, “The Split” 1994 online edition).  The Khalifa called him Zaheer ud Din Arupi.  Arupi is probably the name of the city or village that he was from in India (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir had repented and was allowed to re-enter the Ahmadiyya Movement at the hand of Noorudin, most likely via a letter of repentance (see Muhammad Ali, “The Split” 1994 online edition).

In the issue of 14 OCT–1912, Zahir ud Din gets published in the Al-Badr in contempt vs. the Khalifa.  He impertinently writes that he disagrees with the Khalifa on many beliefs (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The second part of his book was published on April 20th, 1913, it was only 12 pages and entitled, “Ahmad Rasul ul Allah, Ka Zahur”, in english as : “Ahmad, the messenger of Allah, his appearance”(see Muhammad Ali, “The Split” 1994 online edition).  In this book, he formulated a new Kalima for Ahmadi’s, which replaced the word “Muhammad” from the Kalima with “Ahmad”, which was a direct reference to (see Muhammad Ali, “The Split” 1994 online edition).  the Khalifa, Mirza Basheer ud Din Mahmud Ahmad agrees that this book was published in April of 1913(See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

A newer Ahmadiyya newspaper, “Al-Haq” tells Ahmadi’s to leave Zahir ud Din, Maulvi Yar Muhammad and Maulvi Abdullah Timapuri alone.  The editor of this newspaper is Mir Qasim Ali.  However, there was no official letter or announcement of ex-communication by the Khalifa, most likely because the Khalifa was out of commission based on his health.  Nevertheless, there is no announcement of ex-communication by the Khalifa.

Zahir ud din was made a member of the advisory committee, which was formed at Lahore after the death of Noorudin (vide the Paigham-e-Sulh of 24th March, 1914) and his articles against the family Khilafat found a place in Maulawi Muhammad Ali’s magazine called the Al-Mahdi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir ud Din was present at the Lahori-Ahmadi Jalsa of this year and was even allowed to speak (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Links and Related Essays—the-expected-mahdi

Click to access splitahmadiyyamovement.pdf

Click to access Truth-about-the-Split.pdf

Scan work

Here are more pages from his book:

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The old tomb of Jesus website, Maulvi Abdullah, Khalifa Noorudin and MGA

Dear readers, about 10-15 years ago, some Ahmadi made a website called “tombofjesus”.  When the tomb of Yuz Asaf was discovered by some Ahmadi’s (1895 or 1896), it was argued by Maulvi Shaikh Abdullah (the lawyer) who was an inhabitant of Kashmir, that since this tomb was that of a prophet, that eliminated all muslims from the equation, thus it must belong to a Jewish prophet.  Muslims strictly believe that the HP was the final prophet, there were no more prophets to come. Muslims only had one prophet, on the other hand the jewish people had many prophets, in other words because of the concept of khatme-nubuwwat, this had to be a jewish prophet. When HMGA recieved this data he also used the ending of prophethood as his main argument in terms of proving that Yus Asaf was not a muslim.

In a letter written to HMGA(1895 or 1896), maulvi Abdullah writes:

“The word nabi is common between the followers of Islam and the Israelites, and as in Islam no prophet came after our Holy Prophet Muhammad, nor could one come, therefore the general Muslims of Kashmir are agreed that this prophet is from before Islam.”

“But because of the ending of prophethood, this excludes the Muslim people. Therefore it is clearly proved that this prophet is an Israelite prophet.”

Then HMGA wrote a footnote to this published letter, in it he comments:

“””””But after the ending of prophethood, no further prophet can come in Islam. Therefore it is settled that he was an Israelite prophet.””””

This argument was contradicted in November of 1901 as MGA claimed prophethood
As we all know, before 1901, MGA and his team denied that MGA was a prophet, however, after November, MGA was a full fledged prophet and thus the entire line of argumentation that was created to prove that Yuz Asaf=Jesus was totally contradicted.

The owners of the “tomb of Jesus” website also felt the same contradiction, they felt the need to add this important note:

Tomb of Jesus Website Comments:

“””””The reader will note that in footnote 2 above, Ghulam Ahmad states that no prophet can come after Muhammad. Therefore, the inhabitant of the Roza Bal must have been a Jewish prophet. Later, though, as his followers believe, and as Ghulam Ahmad explained, God had repeatedly told Ghulam Ahmad that He (God) had appointed Ghulam Ahmad as a follower-prophet of Muhammad.  Ahmadiyya literature reflects that Ghulam Ahmad himself seemed quite stunned by these revelations from God, because, just as other Muslims, he had understood Islam to teach that there could be no prophet of any type coming after Muhammad].””””

Further research showed that ahmadis did not abandon this debate-tactic.  In two books published in the 1930’s and 40’s the same technique was used:

The Tomb of Jesus by Sufi Mutuir Rahman Bengalee, M. A.

See pg. 41

and Where Did Jesus Die? by J. D. Shams

See chapter 13

They wrote the same argument.  That’s unbelievable.  I think these two men felt that this argument alone convinced HMGA that this tomb was in fact that of Jesus.

Who is Khalifa Nooruddin?
This is another person that helped MGA land on the idea that Yuz Asaf= Jesus (see Page 48).
Dard tells us about Khalifa Noorudin as follows, see page 684:

“”””On October 4th, 1899, Ahmadas appealed for funds; and, apart from the permanent needs of the Langar at Qadian and the production of literature, he proposed to send a deputation of three men to Afghanistan, Nisibain, Kerbala, and the Laghman mountains to make further research with regard to the travels of Jesusas. Khalifa Nur-ud-Dinra (Born 1847, died, 2.9.1942) had in this connection made the necessary enquiries in Kashmir.”””

He gave money for the building of the white minaret
Per Dard (page 855), Khalifa Nur-ud-Din, Merchant, Jammu.

Links and Related Essays

Click to access Letter_of_Maulvi_Abdullah.pdf

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia

Who is Maulvi Shaikh Abdullah (June 1874-March 1965), the ex-Ahmadi?

Also known as Khan Bahadur Sheikh Abdullah Pleader was originally named as Thakur Das and born into a hindu family, he has been described as a Brahmin, not to be confused with the Reverend G.L. Thakur Das. The number one authority on his life and times is his own daughter, who wrote, “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989), who was a famous film star in British India before the partition, her screen name was Renuka Devi. See pages 1–30. She explains how she would call her father as Papa Mian. She also explains how Maulvi Noorudin seems to have gotten him to convert to Islam in the 1889 era while Noorudin worked in Poonch. In 1889, he was at Ludhiana during MGA’s first bait ceremony and agreed and signed the bait form. Later on, Noorudin paid for him to complete his education at Aligarh, later on in the 1895–1899 era. It is worth noting that the whole story of Hazrat Eisa’s grave in Kashmir is based on the account of Molvi Abdullah Wakeel. Which he immediately protested to in his book.

He was born on June 21st, 1874 into a Hindu family, his grandfather was Mehta Mast Ram, who was a jagirdar, or a large-land owner in english, he was a major rich person of Poonch, he was born in a small village called Bhantani. He had two sons, Mohar Singh and Gur Mukh Singh. Gur Mukh Singh was the father of Thakur Das aka Shaikh Abdullah. His father and uncle may have converted to Sikhism, hence their names. Nowadays, 90% of the inhabitants of Poonch are Muslim.

His hindu family allowed him to travel to Poonch, where Maulvi Noroudin was working and Noorudin taught him, he was barely 9-10 years old(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))). Maulvi Abdul Karim Sialkoti was another top student of Maulvi Noorudin in this era.

At just 13 years old, during the summer of 1887 he went home. However, instead of returning to Jammu, Noorudin had him go to Lahore and enroll in the Government High School, which was located in the haveli of Raja Dyhan Singh. Nooruddin had already told the management of the college that this 14-year old kid was coming(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).  He thus lived in Lahore until his schooling was done, which was roughly 1892.

At just 14 years old, he attended the Muhammadan Educational Conference in Lahore with Maulvi Noorudin which was organized by the famous Sir Syed Ahmad Khan of Aligarh(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

Noorudin forcibly takes Shaikh Abdullah to Ludhiana where MGA is having his famous bait ceremony.  He gets into the bait of MGA (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))). His daughter writes that it was 1890 when he officially signed the bait form.

After graduating from highschool in Lahore, he went home to his village Bhantani. His family wanted him to marry a Hindu girl, and he hadn’t told them that he converted to Islam via Mirza Ghulam Ahmad. He refuses to get married and instead catches a train to Aligarh and enrolls in the Muslim-Anglo-Oriental College (MAO) with a letter of recommendation from Maulvi Noorudin . He slept at the train station upon arrival and then found his way to the MAO, wherein he met an old colleague of his from Lahore, Zafar Ali Khan. He registered at the school and wrote Maulvi Noorudin as his guardian (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

He gets sick and travels to Simla.  He seems to have broken traveled to Qadian and broken his bait with MGA (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

Ashab e Ahmad vol 2, page 25 it says:
“Although Noor uddin and Muhammad Ali khan accepted ahmadiyyat but, for the matters relating to education, they kept in touch with Sir Syed Ahmad khan.  We have found a letter of Hazrat moulvi Sahib written on 23 December 1893, to Nawab Sahib (Muhammad Ali Khan) saying “I (noor uddin) will not be able to go to Alighur, but when you visit, you might meet/see Abdullah, I am very angry with him these days as he is gaining more and more freedom (main us per boht naraz houn wo kis qadar azad hua jata hai) means that he is not staying in touch, if you (Muhammad Ali khan) think fit, advise (naseehat) him. Next line clarify, mean sheikh Abdullah vakeel Alighur.

He is not mentioned in the famous list of 313 Ahmadi’s in 1896. Meanwhile, at Aligarh, Shiakh Abdullah won the Cambridge prize as the best speaker/debater at the college (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

MGA and his team of writers publishes an edited letter from Maulvi Abdullah to MGA in terms of the Yuz Asaf grave. This letter was published in MGA’s 1898 book, “Raz i Haqiqat” in english as “A Hidden Truth”.

At age 25-26, he totally graduates from the Aligarh college with a law degree and sets up a law-firm and starts making lots of money. He is advised that he should probably marry soon, his friend Bashir Mirza over hears this conversation and mentions his 3 younger sisters and dad Mirza Ibrahim Beg.

In the winter, he travels to Delhi and makes a formal marriage proposal to Mirza Ibrahim Beg about his daugther.

In February of 1902, he is married to Waheed (popularly known as Ala Bi). At the All India Muhammad Education Conference in Delhi he was elected as secretary of the female education section(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))). They had many children together:

Daughter–Rashid Jahan–Born in roughly 1906
Daughter—Begum Khatun Jahan
Daughter–Mumtaz Jahan
Daughter—Mirza Khurshid Begum—1918–1989. She would emphatically call her father as Papa Mian for the rest of her life.}

He officially starts the Female Education Association (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))). He starts his newspaper, “Risala Khatun”, which in english would be “Women’s magazine”, it last until 1914.

The Aligarh Girls school had been setup by Shaikh Abdullah and his wife(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

Shaikh Abdullah raises enough money to open a girls hostel at Ailgarh, right next to the school.  This would eventually grow into the “Women’s College of Aligarh Muslim University” (((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).  His magazine, “Risala Khatun” ceases publications.

Noorudin dies, Maulvi Abdullah continues to send money to Noorudin’s younger widow, Sughra Begum. We are not sure where the elder widow went(((see “”A Woman of SubstanceThe Memoirs of Begum Khurshid Mirza”, (1918-1989)))).

Shaikh Abdullah’s wife dies. Her name was Waheed Jahan Begum, however, she was also called, “Begum Abdullah”, in english it would be, “The wife of Abdullah”. Professor S. Bashirudin wrote her autobiography, which was called, “Life and work of Begum Abdullah, Waheed Jahan Begum, 1884–1939 (See Woman of substance, page 68). Shaikh Abdullah even wrote a book about his wife entitled, “Sawanhi-i-Umri-i-Abdullah-Begum”.

He dies.

Additional data
In the two biographical works on the life of Noorudin (english) books, this data is given:

1—-“”””Khan Bahadur Sheikh Abdullah Pleader: Formerly Thakur Das, he accepted Islam at the hand of Maulana Sahib. He was from Poonch. He had been under the deep influence of Maulana
Sahib and got his education in medicine from Hakeem Sahib and, because of the patronage of Hakeem Sahib, he was able to attend the Aligarh University for higher education and, later, he did attend his education in law.”””  (see HAKEEM NOOR-UD-DEEN (Khalifatul Masih I) ——— The Way of the Righteous —— By: SYED HASANAT AHMAD, online edition, retrieved on 4-7-17, see page 150)

2—-“””Sir Syed Ahmad Khan founded an All India Muhammadan Educational Conference in 1886 in order to create an urge and thirst for advanced education among Indian Muslim youths who
were left behind in this field. Hakeem Sahib was always in support of any movement that would advance the cause of the Muslims in India and, he was therefore the first among the people
who founded the educational conference and gave financial support. During the time he was in Poonch rendering medical treatment to the son of the Rajah of Poonch, he produced another
remarkable feat. In addition to the writing of Fasl-ul-Khitaab, he converted Thakur Das, a Brahman man in his service, to Islam. Hakeem Sahib sent this young man, Thakur Das, for advanced studies to Jammu and, when he returned, he embraced Islam.  Because of the support and assistance enjoyed by him, he was able to complete his education at Aligarh University and, later, he was known as Khan Bahadur Sheikh Abdullah, advocate of the
High Court.”””” (IBID, see page 72)

“””When Hadrat Khalifatul Masihra was seriously ill after his fall from a mare he saw in a dream that someone had put a rupee in his pocket. He interpreted this as meaning that a son would be born to him. The dream was fulfilled on November 18, 1913, when he was blessed with a fifth son whom he named ‘Abdullah.”””  ( Hadrat Maulawi Nur-ud-Dinra Khalifatul Masih I by Muhammad Zafrulla Khan, 2006 ISLAM INTERNATIONAL PUBLICATIONS LIMITED, online edition, see page 263) (Zafrullah Khan did not give a corresponding reference).

The Editor of the Curzon Gazette wrote:

“”””We had not only known the late Maulawi Hakim Nur-ud-Dinra personally, we were on
very intimate terms with him in Jammu for several years. We met every evening. He was
very good-hearted and benevolent. He possessed a keen sense of humour. He was tall,
handsome, fair-complexioned, and wore a thick beard. He supervised the state schools and
hospitals diligently and honestly. He enjoyed a large salary, the greater part of which he
generously devoted to the maintenance and upkeep of deserving students. Throughout his
life he provided for hundreds of poor students. Shaikh ‘Abdullah, a young Kashmiri Brahmin,
became a Muslim through his teaching. He supported him and paid for his schooling and
education till he became a lawyer and set up in practice at ‘Ali Garh. Shaikh ‘Abdullah took a
keen interest in the education of women and started the publication of the journal Khatun
from ‘Aligarh.

Thus Hakim Nur-ud-Din ra was a living example of true benevolence. He had two great passions, promotion of the welfare of indigent students and the collection of rare books. All his
large income was devoted to these two purposes. He was very humble and courteous.
He performed all his duties righteously. Those who worked under him were well pleased with
him and never had any grievance. He was an erudite divine and a great scholar; he possessed
great proficiency in Arabic. During his leisure hours he gave lessons in Bukhari and Muslim.
He had a profound understanding of the faith.”””””  (IBID, see pages 309-310).

Links and Related Essays



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Who is Maulvi Syed Muhammad Sarwar Shah?

Maulvi Syed Muhammad Sarwar Shah was a Qadiani-Ahmadi. He became an Ahmadi sometime between 1897 and 1901.Per Ahmadiyya sources he was a heavy smoker and opium addict. The reference which explains how Sarwar Shah took opium is from Tazkiratul Mahdi, it was written by Sahibzada Sirajul Haq, and very early on in this history of Ahmadiyya, in fact, Upal recently quoted it. Nu’mani, Sirajulhaq (1915). Tazkiratul Mahdi. Qadian, India: Zia-ul-Islam Press. See Upal’s bibliography, page 128 of the book. Continue reading “Who is Maulvi Syed Muhammad Sarwar Shah?”

Shaikh Abdullah’s wife was a Qadiani?

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.


Links and Related Essays

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

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

#yuzasaf #jesusinindia #sherikashmir #shaikhabdullah

When Bashir Ahmad Rafiq met Shaikh Abdullah

Ahmadi’s have had a long history of working with Shaikh Abdullah secretly, behind the scenes. In B.A. Rafiq’s autobiography, he mentions how he met Shaikh Abdullah in London, he doesn’t give the year, it seems like the early 1960’s.

The Quote
Imam Bashir Ahmad Rafiq’s Biography
Chapter 22: Meeting Sheikh Abdullah of Kashmir

After having been released from prison where he had spent many years, Sheikh Muhammad Abdullah came to England on a tour. There was considerable excitement and enthusiasm amongst Pakistanis and particularly amongst the Kashmiris. Reception Committees were formed in most big towns and they had chalked out detailed programs to welcome the Sheikh. I had a lot of respect for the Sheikh. I was deeply impressed with the manner, in which, without caring for his life or his possessions, merely for the sake of the freedom of the Kashmiris, without the slightest hesitation, he had borne the hardships of prison for lengthy periods. It appeared that he had devoted his entire life for service to his own people. I too had devoted my life but for another purpose. I knew that in accordance with the advice of Hadhrat Khalifa tul Masih II, the Sheikh had made great efforts to rid the Kashmiris of the claws of the Dogra Raj and had put in hard work for their freedom. Over the years, I had read in the ‘History of Ahmadiyyat’ some letters that the Sheikh had written to Hadhrat Khalifa Tul Masih II Mirza Bashir ud Deen Mahmood Ahmad.
In one of his letters he had said:

“First of all I regard it as my duty to thank you from the bottom of my heart for your selflessness, without any expectation of a reward, the services you have rendered in the struggle for the downtrodden Muslims. In view of the constant and uninterrupted work that you have done to solve the Kashmir problem, I fondly hope that, like in the past, in the future as well, you will remain engaged in the struggle”.
In letters of this kind the Sheikh had recorded his admiration for the Jamaat Ahmadiyya in general and for Hadhrat Khalifa tul Masih II in particular, who, as Chairman of the Kashmir Committee had worked so hard for the Kashmiris.
When I heard that the Sheikh was in England, within me, I found an overpowering desire to meet this fighter for the freedom of his people who had, for them, cheerfully borne the hardships of prison. In several places, I tried to contact him by telephone. He was so preoccupied that I was unable to establish contact with him. I did not give up and finally I was able to speak to him. I told him that I was the Imam of the Fazl Ahmadiyya Mosque and the Ahmadiyya Missionary in Charge in Great Britain. I said that I was desirous of meeting him.

The Sheikh seemed very pleased that I was able to contact him. He said that he also wanted to contact the Ahmadiyya Jamaat in England. He said that the organizers had framed his program in such a way that there was no time to spare and was involved in an unending chain of speeches and meetings. He also said that the Indian CID had been in his pursuit all the time and kept a strict eye on those who met him. He said that, in a few days time, we could meet and talk. After a few days he told me that he would be in London to deliver a speech. He asked me to come to the Hall where he was to speak half an hour before commencement of proceedings. He directed me to come straight to the stage. I did as directed.

At the entrance of the stage, with orders to escort me to him, the Sheikh had posted two young men. Dr. Sardar Nazir Ahmad was also with me. His close associates such as Mirza Afzal Beg and some other prominent Kashmiris who lived in England surrounded the Sheikh. The Sheikh started by enquiring about the health of Hadhrat Khalifa tul Masih II. I had to tell him that he was unwell and there was cause for concern. Tears trickled down the eyes of the Shaikh, which he wiped with his handkerchief. Then he said:

“You must be writing letters to him.”

I said that I wrote to Hadhrat sahib every week. The Sheikh asked me to convey his affectionate message of adoration to Huzoor. He also asked me to convey to him that in the previous ten or twelve years he had been imprisoned constantly and therefore had not been able to write to him. However, even for a moment, he had not forgotten Huzoor and there was never any weakening in his prayers for him.

Then he said to me:

“You cannot possibly imagine how deeply I am indebted to Hadhrat Mirza Sahib. He has trained me like his own child and he stood besides me whenever I had any problems. He always encouraged me and guided me. Had it not been for his leadership I would not have been where I am today.”

Then he mentioned in some detail what Huzoor had done for the well being and freedom of the Kashmiris. The conversation continued for quite a while and then he enquired about Hadhrat Maulana Abd ur Raheem Dard. I said that he too had passed away. Then he enquired about Hadhrat Syed Zain ul Abid e Deen Wali ul Ullah Shah and I had to tell him that he too had departed. Once again, he had tears in his eyes and for a few minutes, he explained the manner in which these two had faithfully served the cause of the Kashmiris.
It was now time for the meeting to begin. The hall was full to its capacity and slogans of Sheikh Abdullah Zinda Baad were constantly being raised. He asked me to occupy a chair on the stage alongside some other Kashmiri leaders which I did.
A few years later I visited Kashmir in December .I was received by Our Missionary stationed at Srinagar at the airport along with some other Ahmadis.He told me that he had informed Sheikh Abdullah, who was then the prime Minister of Kashmir, of my forthcoming visit. Due to winter the Government departments and the Prime Minister himself had shifted to Jammu. He instructed the missionary to convey his Salaam to me and to ask me to see him at Jammu, if possible, as his guest. Unfortunately I had no time to visit Jammu and meet the Sheikh. However I thanked him for his kind invitation.

Links and Related Essays

Das Gupta, Jammu and Kashmir (2012)

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#yuzasaf #jesusinindia #

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

Who is Molvi Muhammad Abdullah Vakil? Died in 1946 as a Bahai

Molvi Muhammad Abdullah Vakil was a lawyer who lived in Kashmir and the Punjab from roughly 1880 to 1948. He seems to have been an Ahmadi from very early on (the 1890’s), his father was Muhammad Siddique Lone and he belonged to the Gatipora area of Shopian, Ahmadi’s claim that he was really from Rajouri, India. He appears to have been friends with Haji Umar Dar, who’s village was 10 miles from the Shopian area. However, he is not mentioned in the famous list of 313 Ahmadi’s in 1896. Per Khawaja Ghulam Abdul Ghaffar, he completed his Munshi Fazl degree in Qadian (year unknown). He became a teacher at the famous Talim ul Islam High School in Qadian and was even the teacher of MGA’s sons.

He appears in Ahmadiyya history in 1898 as he allegedly tells MGA that the tomb of Yuz Asaf actually belongs to Esa (as) (see page 17), 40+  years (in 1946) later he tells the world how MGA edited his letter and lied about the entire incident. In 1931, he started the famous “Reading Room” in Kashmir. He also worked closely with Shaikh Abdullah, the Lion of Kashmir in the Kashmir riots of 1931 which led to the Glancy commission report and forced the Prime Minister to resign. In the 1930’s and when he died, his family specifically had to clear up the issue of whether he was an Ahmadi or not. His son was Molvi Bashir. By the early 1940’s, he seems to have become a Lahori-Ahmadi. He died in 1948, as a member of the Bahai’s (see the Bahai World, online 1981 edition, see pages 515-516).

His wives?
Per Khawaja Abdul Ghaffar Kashmiri, he had 2 wives (at the 24:00 mark). They were the sister’s of Khwaja Abdur Rahman.

He wrote his own biography
Most of his biography online comes from his book, “Hamara Adab”. As well as Shaikh Abdullah’s book, “Aatish-e-Chinar”. His connections with Ahmadiyya are heavily mentioned in these 2 sources. See also, “Tareekh-Jung-e-Azadi-Kashmir” by Munshi Nazir ud Din.

MGA and his team concocted many stories about Islam and the many religions of the world.  Their most embarrassing embellishment is the story of Yuz Asaf.  We have already connected a person by the name of Khalifa Noorudin Jamooni (not to be confused with Maulvi Noorudin), who was also involved in concocting this embarrassing story. John Rippon was correct when he called Ahmadi’s as academically dishonest. Max Muller also refuted Jesus in India. Pappas also called Mirza Ghulam Ahmad and his team as academically dishonest.  MGA and his team of writers publishes an edited letter from Maulvi Abdullah to MGA in terms of the Yuz Asaf grave. This letter was published in MGA’s 1898 book, “Raz i Haqiqat” in english as “A Hidden Truth”. 40+ years later he wrote about how MGA edited his letter and mis-represented him about this tomb.

On October 29-30th, Syed Muhammad Sarwar Shah and Maulavi Abdullah Kashmiri were to represent the Ahmadis at a debate, and Maulavi Sanaullah the other party. The debate was held in the open under a banyan tree. There were only three Ahmadis at the debate and over 600 non-Ahmadis were present. Maulavi Sanaullah Amritsari told the villagers that the Ahmadis were afraid of debates.

1902–November 2nd
Molvi Abdullah and Sarwar Shah arrive at Qadian and give MGA the report of what happened with the debate with Sanaullah.

1902–November 15
MGA publishes his famous book, “Ijaz i Ahmadi“, which mentions Molvi Abdullah and Sarwar Shah‘s debate of October. MGA also publishes a reward announcement, which is silly and absurd.

He started the famous “Reading Room” in Kashmir. He also worked closely with Shaikh Abdullah, the Lion of Kashmir in the Kashmir riots of 1931 which led to the Glancy commission report and forced the Prime Minister to resign. The martyrs of July 13, 1931 were taken to Jamia Masjid after the police opened fire and 22 people were killed and hundreds injured. The bodies of the martyrs were laid in the shrine compound of Khawaja Naqashband Sahab R.A Khawaja Bazar Srinagar where Sheikh Abdullah, Mirwaiz Maulvi Muhammad Yusuf Shah and other leaders started delivering speeches against Maharaja Hari Singh.  Molvi Abdullah was the lawyer for Shaikh Abdullah in court.

He becomes a Lahori-Ahmadi (at the 24:00 mark).  

1945–Maulvi Abdullah wrote to the Ahmadi Khalifa exposing how his letter was edited
In response to MGA, Molvi Abdullah Kashmiri added a chapter Sholatunnar (Flame of Hellfire) in his Risal Mayar e Haq and catagorically denied to have reported this. He said in his letter of 1898 he never reported the grave to be of Essa a.s rather it was the MGAQ’s own fabrication. Mirza sb published his letter in his book Raaz e Haqiqat (1898). He said he does not know why his letter was amended. All he knows is that his letter did not contain what MGAQ has published.

Molvi Abdullah Kashmiri Says Mirza did not stop here but he sent letters to Egyptian Scholars containing this fabricated story of Yuz Asaf grave being the grave of Esa on the authority of my report and bearing witnesses of prominent Ulema of Kashmir including Mirwaiz Molvi Rasul all of whom were Sunni and believed Esa as to have been ascended to skies. This sent a wave of shock among Egyptian scholars like Allama Rasheed Raza of Egypt mentioned it in his book. But all it was a fraud by MGAQ.

On this denial by Molvi Muhammad Abdullah Kashmiri the Mirzai party objected as to why he remained silent for a long period of time. He says that he had become a blind in the love and affection of Masih e Maoud. The high status of Masih e Moud did not give him courage to say something on it.

However, on 25-10-1945 he wrote a letter to the Khalifa Mirza Basheer ud Din Mahmud Ahmad seeking clarification as to why Mirza sb amended his letter, he asked him to provide references vide his reply dated 14-11-1945. The requisite references were provided to him. However he did not respond to it ever. Molvi Abdullah Kashmiri says if the scholars of Kashmir like Mirwaiz confirm that this grave of Yuz asaf is the grave of Essa a.s, he would publish his apology and pay a fine of Rs 500/- to Mirzaiyya.

1948–April 12th
He dies.  He was buried in a Muslim cemetary in Barzulla, which is close to the famous Jamia Masjid. He was buried with all the religous rites of a member of the Bahai, he seems to have been a secret member of theirs for many years. In the 1981 edition of the Bahai’ world, he is mentioned on pages 515-516.

His book–1945
Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

The relevant scans

Some additional books

Index – Introduction by Mr Kondu

Book 1 – Khabr al-Sahih un Qabr al-Maseeh by Ibrahim Sialkoti, 1910

Book 2 – Tardeed-e-Qabr Maseeh der Kashmir by Munshi Pir Bakhsh 1920

Book 3 – Hazrat Maseeh kee qabr Kashmir Mein Nahee by Molvi Habibullah, 1933

Book 4 – al-Ta’aruf ba Yuz Asuf by Nurul Haq Alvi

Book 5 – Halaat Yuz Asuf by Mohammed Shah, Mufti and Historian

Book 6 – Maqbara-e-Ahmadiyyat – Maulana Saaduddin Atiq

Book 7 – Sholatun Naar aur Maqbara Khanyar by Molvi Abdullah Wakeel

Book 8 – Srinagar Kashmir aur Maseeh Qadiani

The work of Shams ud Din
Recently, an Ex-Ahmadi, Shams ud Din researched this topic and posted his results. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir. This immediately cancelled Yuz Asaf becoming Esa (As), since Esa (as) historically never had a father. Yuz Asaf was the son of a King and was able to live a life of excess. MGA never mentioned any of this. Yuz Asaf’s dad was a drunkard, and even prayed to idols.

A free download of Ainul Hayat
Ainul Hayat

The tombmaster website, roughly 1992–2002
It is a strange coincidence that a few years back another very vocal proponent of Grave of Jesus in Kashmir, Mr. Abu Bakr – the Tombmaster, also embraced Bahaism when he lost faith in Mirza Ghulam Ahmad Qadiani. He created and operated a now defunct website called tombmaster. He was a Qadiani-Ahmadi and on this website, he supported the Ahmadi belief that Yus Asaf=esa.

Links and Related Essays

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Heroes of Kashmir : Molvi Muhammad Abdullah Vakil,_Srinagar

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A Hidden Truth

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Shaikh Abdullah and his role with the Ahmadiyya Khalifa in Kashmir in 1931 and after

Shaikh Abdullah aka “Sher-e-Kashmir”, “The Lion of Kashmir”(5 December 1905 – 8 September 1982). He enters Ahmadiyya history in the early 1930’s, he was already an Ahmadi by that time (see “”Sheikh Abdullah-A Biography: The Crucial Period 1905-1939″”” 2019 Edition By Syed Taffazull Hussain). In 1931, a Britisher who was living in Jammu reported that Shaykh Abdullah, a Qadiani was the leader of the famous 1931 Kashmir riots against the Maharaja. By 1932, Shaikh Abdullah claims to have totally split with the Ahmadi’s, however, this is was only outwardly. The title, “The Sher of Kashmir” was given to him by the Ahmadiyya Khalifa, Mirza Basheer ud Din Mahmud Ahmad (See Dost Muhammad Shahid, Tarikh-i  Ahmadiyya, Vol. 5, p. 433, where he provides citations from Maulana Zafar Ali Khan’s fiercely anti-Ahmadi newspaper, Zamindar, which criticized Mahmud Ahmad’s scheme to promote Shaykh ‘Abdullah by redundantly referring to him as the Sher-i Kashmir (See Khan “The construction of the Ahmadiyya Identity”). Interestingly enough, Shaikh Abdullah’s wife, also joined Ahmadiyya, later on, officially in 1936, see the Al-Fazl.  

He obtained an M.Sc. in Chemistry from the Aligarh Muslim University (See Hoiberg, Dale H. (2010) p 22-23).

Sheikh Abdullah and his colleagues were greatly influenced by the lectures of a Kashmiri polymath and lawyer Molvi Muhammad Abdullah. Molvi Abdullah‘s son Molvi Abdul Rahim, Abdullah Sheikh and Ghulam Nabi Gilkar were the first three educated Kashmiri youth to be arrested during the public agitation of 1931. He seems to have been an Ahmadi in 1931, as his biographer tells us, see page 68. He was also reported by a Britisher who was living in Kashmir at the time as part of a group of Qadiani’s (see Spencer Lavan). This Britisher was the whistle-blower who broke the story.  It was Mirwaiz Yusuf Shah who introduced young Sheikh Mohammad Abdullah at Jamia Masjid to the masses of Kashmir.

1931–July 25th to August 13th
He secretly met the Khalifa, they used the Khalifa’s car, Ahmadi leaders concurred that there was a Shaykh Muhammad ‘Abdullah of Srinagar who could not risk leaving Kashmir out of the fear that the Darbar would not permit his re-entry into the state. This response was provocative enough to pique Mahmud Ahmad’s interest, so he made arrangements to meet Shaykh ‘Abdullah at a border town called Garhi Habibullah. In a true Bollywood style masquerade, ‘Abd al-Rahim Dard smuggled Shaykh ‘Abdullah, tucked under a blanket and hidden in the backseat of his carriage, across the Indian border into Garhi Habibullah (which is just north of modern day islamabad) to meet the AIKC’s new president. When the meeting with Mirza Mahmud Ahmad was over, Shaykh ‘Abdullah was smuggled back into Kashmir in the same manner in which he arrived (Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5,  pp. 446-447) (see also the interview of Khwaja Abdul Ghaffar Dar, at the 26:00 minute mark).

1931, September 21
Shaikh Abdullah is arrested and taken to Badami Bagh (See Sheikh Abdullah-A Biography: The Crucial Period 1905-1939. 2019 Edition By Syed Taffazull Hussain).  

1932, July
Shaikh Abdullah is released from jail (See Copland, page 245). He seems to have traveled to Qadian quite a bit in this era and stayed at the house of Nawab Muhammad Ali Khan, Khwaja Abdul Ghaffar Dar reports that a small Jalsa was prepared to celebrate the work of Shaikh Abdullah (at the 28:00 mark). Shaikh Abdullah was not alone, his secretaries were with him, one was named Ghulam Qadir.

1932, Oct 16th
After outwardly breaking with the Qadiani’s, Kashmir’s first political party, the Kashmir Muslim Conference with Abdullah Sheikh as President, Chaudhary Ghulam Abbas as general secretary, and Molvi Abdul Rahim as Secretary was formed on 16 October 1932. In his presidential address Abdullah Sheikh categorically stated that the Muslim Conference had come into existence to struggle for the rights of all oppressed sections of the society and not Muslims alone. It was not a communal party and would struggle for the rights of the oppressed, whether Hindu, Muslim or Sikh, with the same fervor. He reasserted that the struggle of Kashmiri’s was not a communal struggle.

He launches the Quit Kashmir Movement.

His books vs. Ahmadiyya
“”‘Ahrar aur Qadiyaninoun Ka Kashmakash””(see “”Sheikh Abdullah-A Biography: The Crucial Period 1905-1939″”” 2019 Edition By Syed Taffazull Hussain, see page 89).

Sheikh Abdullah with other leaders of the 1931 agitation.
Sitting R to L: Sardar Gohar Rehman, Mistri Yaqoob Ali, Sheikh Abdullah, Chaudhary Ghulam Abbas. Standing. R:Molvi AbdurRahim, L:Ghulam Nabi Gilkar

Links and Related Essays

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

#yuzasaf #jesusinindia #

Who is Maulvi Yar Muhammad?

Watch my Tik Tok video on this herein. Maulvi Yar Muhammad was the fanatical Ahmadi who seems to have converted to Ahmadiyya after 1905 (roughly). Per Ahmadiyya sources, Maulvi Yar Muhammad would jump prayer lines during prayers and stroke MGA’s entire body in a sexual way. He was also a teacher of sorts for Mirza Basheer ud Din Mahmud Ahmad. In 1922, Mirza Mahmud Ahmad (The Khalifa) mentioned Yar Muhammad 5+ times in his book “Aenas-Sadaqat” aka “Truth About the Split”, he mentioned how Yar Muhammad had opposed Ahmadiyya by 1911, he also wrote that Yar Muhammad was crazy in his Tafsir. Further, Mahmud Ahmad was calling Esa (As) as crazy and then gave Yar Muhammad’s name as an example of pious people who are crazy. When MGA  spoke or delivered lecture he had the habit of motioning his hand towards his thighs. When he moved his hand in this manner Maulawi Yar Muhammad Sahib jumped up and came close to him. When asked why he did so he would say the Promised Messiah (on whom be peace) had gestured him to come close to him. Thus was his obsessive love for the Promised Messiah that he even considered his reflex actions to mean a beckoning gesture. He seems to have left Ahmadiyya by 1911 and opposed the Khilafat of Noorudin, by 1920, he wrote his famous book on Ahmadiyya issues, in this book, he explains how MGA’s prophecies failed.

He is sent by MGA to pickup tonic wine from Hakim Muhammad Hussain Qureshi from Lahore.


Yar Muhammad would jump lines and sexually stroke MGA all the time in the Masjid Mubarak.+

The reference from Seeratul Mahdi

It is written on page 268, volume 3 of Seerat-ul-Mahdi:

“Dr. Mir Mohammad Ismael narrated to me that Huzur (i.e. MGA) always used to stand up to the right side in the first row near the wall during the prayers in the old Masjid-e-Mubarak. Imam [Prayer Leader] used to stand alone in the Hujra [small chamber]. Then, it so happened that a person became lunatic and started to stand up near Mirza Sahib and began causing him trouble during the prayers. Whenever he could only manage to get a place in the back rows, he would still jump several rows during each Sajdah [prostration] in order to come closer to Huzur (i.e. MGA), and caused him trouble. And before the Imam could finish prostration he would go back to his place. Fed up from this inconvenience, Huzur (i.e. MGA) started standing near the Imam in the Hujra, but the gentleman still continued reaching there too and still caused inconvenience. Mirza Sahib used to stand right behind the Imam in the first row during the Friday and Eid Prayers. That handicapped person, who was otherwise very sincere and was expressing his love according to his perception, inappropriately used to caress the body of Mirza Sahib with his hand to obtain Taburrak [blessing].”

MGA was enroute to Sialkot, he arranges to meet Hakim Muhammad Hussain Qureshi. Yar Muhammad seems to be there too.
June 1908

He is totally missing from the scene when MGA died.

He had opposed the Khalifa at Qadian and made claims of a divine appoinment. He seems to have done this around the same time that Maulvi Abdullah Timapuri made his claims.

He writes a book called “Islami Qurbani” wherein he writes strange and sexual things about MGA.
Ishtihar No.34 published by Qazi Yar Muhammad, B.O.L, Pleader, Noorpur District Kangrah, India in July 1922

Qazi Yar Muhammad BOL Pleader, one of the closest friends and a so called sahabi of Mirza sb, in his Ishtihar No 34 says Mirza Ghulam Qadiani had died of cholera and plague epidemic was responsible for his illness. The relevant portion of Ishtihar No.34 is as under:

“As on today we hear the objection from the opponents that Mirza sb died of epidemic Cholera and Ahmadis reply that he did not die of cholera. In my opinion, Mirza sb,s death with epidemic Cholera and not by plague was the proof of the manifestation of that twice hidden power in whose hand is every order. And this very hidden power had revealed that epidemic plague was sent into the illness of Mirza sb.” 

The scans

Mirza Masroor Ahmad mentions Maulvi Yar Muhammad in his Friday Sermon of 8-7-15, he explains how Yar Muhammad would jump lines in prayers and sexually fondle MGA regularly.  He also explained how MGA would gesture to his thighs and Yar Muhammad would approach him lay on him immediately.

Some books that he wrote
Ishtihaar No 34 hay yaar Mohd
Ishtihar 27 yaar Mohd
Ishtihar 34 Bay Amirul Momaineen Yaar Mohd
Ishtihar 34 Daal Jawab A Sheerin Yaar Mohd
Ishtihar 34 Yay Yaar Mohd
Ishtihar No 6 Yaar Mohammed
Ishtihar No 34 Zay Yaar Mohd
Ishtihar Tract 34 Toay
Ishtihaar 34 Islami Qurbani geem
_____________________________________________________________________________________________His opinions on MGA’s failed prophecies


Qazi Yar Muhammad was one of the closest mureeds of MGAQ. He is the one who use to stroke the body of MGAQ during prayer to get blessing from his body. He was deputed by MGAQ to bring Tonic Wine from famous Plommer’s Wine shop Lahore. He was an educated person having qualifications of BOL and was working as Pleader, most probably in a court of Law. This was the same Qazi Yar Muhammad who told us that Yallash commits sex (Rajooliat) with Mirza sb. However, it seems that he was not in good relationship with other elders of Jamaat after the death of MGAQ, hence his name was not included in the list of 313 so called sahaba of MGAQ.

Through the courtesy of our most learned member Jamal Musa, we got a rare writing of this Qazi Yar Muhammad titled as Ishtihar No.34. This is interesting and throws light on the internal affairs of Jamaat Qadianiyyah after MGAQ. The ishtihar was published in 1921 from his native town Nurpur district Kangrah and has been summarised below:-

There is a piece of poetry in the beginning of ishtihar. QYM has described the death of his wife in this poetry. He tells us of his wife’s 12 days long illness and subsequent death due to Tuber clauses and abortion during his third child’s birth.

I have predicted my third son but now i came to know of its interpretation that the third child would be born from some other wife. Every body who flouted me had died. Khawaja Kamaluddin once said to Syed Muhammad Hussain, had this Yar Muhammad not been suffering from mental illness (JUNOON) we would have made him our Khalifa.

Hazrat Masih e Moud (MGAQ) had committed a mistake of endeavour (Ijtihadi Ghalati) on the ilham of MUSLEH MAOUD. The ilham was about a spiritual son but he misinterpreted it to be the physical son. Similarly Hazrat sb misunderstood the ILHAM of Marriage with Muhammadi Begum. Ilham of Muhammadi Begum could not materialize in a litreral sense. It would have been better if Mirza sb would have interpreted this prophesy by declaring Molvi Abdul Karim and Molvi Nuruddin to be his heavenly spouse like he did in the interpretation of two angels. These mistakes speak of the fact that prophet is from amongst the human being. Here NAUZUBILLAH, he says similar mistakes to understand Ilham were also made by the holy prophet pbuh. (Astaghfirullah).

Allah is the husband (ZAUJ) of every prophet. This means the prophet has got spiritual perfection. Based on supernatural things happened to me and the dreams I saw and the circumstances i was in, I claim that I am the spiritual husband of Mirza sb. Mir Nasir Nawab did not want Mirza sb to marry his daughter Nusrat Jehan but he has to give consent to this.

I have been offering prayers behind non ahmadis and have also attended their funeral prayers. It was not the order of Mirza sb it was confined only to those who excommunicate ahmadis. I have been a follower of Mirza sb during his life time but I did not take Bayat of any of the khalifa after him. Now when my wife was about to die it was feared that no body would attend her funeral prayer. I sought permission from Khalifa Mirza Mahmoud for burial of my wife in Bahishti Maqbara against payment of 40% of his property but to no avail. Although I was ready to spend huge sum of money for her burial in Bahishti Maqbara yet I don,t believe that salvation only depended in burial there.

Then I prayed Allah to let my wife reach our home town Nurpur alive before her death. So by the grace of God we reached there and some 200 peoples attended her funeral despite opposition of some of ahmadis.

As of today, we have been listening from opponents that Hazrat sb has died of cholera. The response of ahmadis is that he did not die of cholera. Whereas in my opinion the death was caused by cholera and not by plague, was because of that hidden power in whose hand is every mandate and who had revealed that during the illness of Mirza sb, a calamity of plague was sent.

Whatever news is given by Allah is fulfilled to the extent of only its revelation, like Hazrat sb,s ilham that a son would be born to Molvi Nuruddin. That son Abdul Hameed was born to him but what pleasure did he give to Molvi sb? rather he died without doing anything useful just after the death of Molvi sb. Similarly, Mubarak Ahmad (son of MGAQ) has died.

Before sending this Ishtihar to press I happened to meet Babu Zahiruddin who gave me a tract titled as Altabligh. In this tract he explained Ilham of hazrat sb regarding his marriage with two women , BAKAR WA SAYYAB one being a virgin and the other a widow stating that Mirza sb erred in interpretation of this ilham thinking it to be of Muhammadi Begum whereas it was about Nusrat Jehan his second wife who came to him a virgin and made a widow after his death. He proved rightly that Mirza sb misinterpreted this Ilham however, he gave a very weak explanation of revealed words “YARUDDU HA ILAIKA” meaning she shall be reverted to you.

I do not accept Mirza Mahmoud to be Masleh Maoud because he was not born within a fixed period of pregnancy after this Ilham. Has it been a physical son then a male child would have born not a girl In first pregnancy.

Till last breath of his life, Hazrat Masih e Maoud had a pain in his heart that these two prophesies (marriage with MB & Masleh Moud) were not fulfilled in its real sense.

This can be clarified in the light of another ilham of hazrat sb (MGAQ) that “your time is near and we will vanish your humiliation. Now how will Mirza Mahmoud defend this ilham to have been fulfilled, he would only say that we do not mention these prophesies any more hence things causing humilation to Mirza sb have vanished. If you ask Molvi Muhammad Ali he would say Masleh e Moud would born in Sixteenth century (hijri) and would bring Muhammadi Begum back to life and in this way the humiliation of Mirza sb would vanish.

I want to remind Mirza Mahmoud that Molvi Nurudin had presented his khilafat to me through Khwaja Kamaluddin and you presented your khilafat to me at the time of death of my wife But I keep much hopes in you. I want to tell you that you can not do anything merely by frequenting between Kashmir and Delhousie like a kitten.

If I were to be sick for 3 weeks I would loose my faith in Khilafat and my prayers, what are you thinking about. Jamaat would not go with you nor it went with Molvi Nuruddin. Don,t rely on arrogant Akmal who misguides you by calling you Masleh e Moud just to tease Khwaja Kamaluddin. Burden of Jamaat lies on your neck and on the neck of Molvi Muhammad Ali. Remember the last year,s incident of Delhousie. If you want to do something you reply to my writing and get yourself relieved.

After the death of my wife I have been living alone and have handed over my children to my sister. I spend my time in court work, writing replies to letters, authoring book, security and repair of my houses, cooking food etc. These are all the works which i have to do myself. After getting tired I lie down on charpoy after evening. Mostly add two prayers and offer night prayers after taking sleep of early part of night.

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_____________________________________________________________________________________________He would dig up dead bodies
pdf page 273/316
Narration no. 893

“Qazi Muhammed Yusuf Peshawari narrated to me in writing that there was a time when mgaq used to stand with Molvi A Karim sialkoti in the small room on the west side inside Mubarak Mosque. But when in 1907, the mosque was extended, that room was demolished. THE REASON FOR STANDING INSIDE THAT SMALL ROOM WAS THAT PROBABLY QAZI YAR MUHAMMED USED TO BOTHER mgaq.

Humble one states that qari Yar Muhammad was a very sincere person but he was mentally imbalanced, because of that he used to feel / grope mgaq’s body and was a source of pain and discomfort ”
Links and Related Essays—the-expected-mahdi


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