Intro Ahmadi’s are very stubborn people. This is their biggest malfunction. We have posted data on this blog for years indicating that MGA never led salaat for any congregation. Ahmadi’s refused to believe it. It was too much for them, they then began to argue that MGA did in-fact lead some salaat. However, after some additional digging, we have uncovered that MGA never led salaat at least after Nov. 4th, 1888. The testimony in the below proves that. Further, MGA barely had any followers to lead salaat for before this date. We suspect that he still never led salaat, and even if he did, it was in-front of small children or gullible peers who never tried to correct MGA when he made mistakes.
qarchives.com/misc/Seeratul_Mahdi_1.pdf pdf page 20 of 296 Narration no. 19
”My mother narrated to me that mgaq got first attack of dizziness and hysteria few days after the death of Bashir 1 (we had an elder brother who died in 1888). While sleeping he got choked and then condition woresned but that attack was light. Then after some time (few days) he went out saying that I am not feeling well today. Mother said after some time sheikh Hamid Ali ( he was an old sincere servent of mgaq, he is dead now) knocked at the door and asked for a pitcher of hot water. Mother said, I knew that mgaq’s condition is worsened, so I asked a maid to ask him (sh hamid) about mgaq’s condition. Sh Hamid Ali said its bad. I went inside the mosque and saw mgaq lying. I went near him he said- I m not feeling well. I was praying and saw something black raised in front of me and went up to sky. Then I screamed and fell down and became like fainted. Mother says that after that he started getting these attacks on REGULAR BASIS. This humble one asked what was attack like, she said that his hands and feet got cold, body nerves got shrunk specially neck’s and then dizziness started. In that condition, he was unable to support his body. In the beginning, these attacks / seizures were svere but later on there was no such severity and he became used to that.
Humble one asked, did he ever get any problem with his head? Mother said, before he used to get nominal headache attacks. Humble one asked, did he use to lead the prayers, mother said yes, but due to attacks he stopped. Humble one states that was before the claim of being Massiah. ”
In the below, we present a reference from Seeratul Mahdi, wherein Nusrat Jehan Begum admits that she never came under MGA’s bait, nor did any other women it seems. We are not sure when the Ahmadiyya Khalifa’s began accepting bait from women.
The quote qarchives.com/misc/Seeratul_Mahdi_1.pdf pdf page 22 of 296 Narration no. 20
“My mother narrated to me that mgaq took his first bai’t (oath of allegience) at Ludhiana. First day 40 men took bai’t and when He came back some women took bai’t. First of all Molvi Noordin took bait. Humble one asked WHEN DID YOU TAKE BAI’T? MOTHER SAID, IT IS KNOWN THAT I DELAYED MY BAI’T AND TOOK IT AFTER MANY YERAS. THIS IS WRONG….RATHER I NEVER SEPARATED FROM HIM (mgaq) AND ALWAYS STAYED WITH HIM AND RIGHT FROM THE START, I CONSIDERED MYSELF IN THE BAI’T AND NEVER FELT THE NEED FOR SEPARATE BAIT”
However, in Seerat Nusrat Jehan, they claim that the marriage happened in 1883 and secretly,
Seerat Nusrat Jehan was written by Irfani, who also wrote Hyat e Nasir. Its the famous Shaikh Yaqub Ali Irfani. Date of marriage
Intro Ahmadiyya sources tell us that she was born in 1865 in Delhi to Mir Nasir Nawab and his wife (however, we strongly dispute this year, it was most likely 1872). If we admit that this date is true, then she was 18-19 years old when she married MGA, and her younger brother Mir Muhammad Ismael was 16-17 years younger than his elder sister, which is really hard to believe. Her only other sibling, another younger brother, Mir Muhammad Ishaq wasn’t born until 1890. It is more likely that she was born in 1872 and was 12 years old when she married Mirza Ghulam Ahmad (who was almost 50 and old and out of shape and nasty). Finally, MGA was impotent in 1884 and was finally cured by 1885, via the medicines of Noorudin. She gave birth to 10 children for MGA, half of them died in their youth. Her final child was Amtul Hafeez Begum, who was born on 25 June 1904. During the last 4 years with MGA, she never got pregnant. They were members of the Ahl-e-Hadith sect of Muslims in northern India.
1876 Mir Nasir Nawab gets to know MGA’s brother, Mirza Ghulam Qadir, he also does canal work around Qadian for the British government. Mir Nasir Nawab, his wife and their only daughter (Nusrat Jahan Begum) visit Qadian and stay in MGA’s house for many months. Nusrat Jahan Begum is a toddler and sees MGA for the first time. MGA’s father dies and the family seems to move out to Lahore. We think that MGA lusted after this infant child the same way that he lusted after Muhammadi Begum.
pdf page 22 of 296
Narration no. 20
“My mother narrated to me that mgaq took his first bai’t (oath of allegience) at Ludhiana. First day 40 men took bai’t and when He came back some women took bai’t. First of all Molvi Noordin took bait. Humble one asked WHEN DID YOU TAKE BAI’T? MOTHER SAID, IT IS KNOWN THAT I DELAYED MY BAI’T AND TOOK IT AFTER MANY YERAS. THIS IS WRONG….RATHER I NEVER SEPARATED FROM HIM (mgaq) AND ALWAYS STAYED WITH HIM AND RIGHT FROM THE START, I CONSIDERED MYSELF IN THE BAI’T AND NEVER FELT THE NEED FOR SEPARATE BAIT”
In 1917-1918, the Khalifa was in his second wife’s living quarters and was walking out of the wash room and noticed a 10-12 year old girl (Syedah Maryam) playing in his courtyard. He asked his second wife (Amtul Haye) as to who she was. She told him that this was the daughter of Dr Syed Abdus Sattar Shah. He married her 3 years later (1921), she was barely 12-14 years old, the Khalifa was 35. She was given private quarters and thus moved in with the Khalifa at his mansion at Qadian. 3 years later, Amtul Haye died mysteriously. Nevertheless, she had her first child with the Khalifa in roughly 1924-25, he died in infancy, Mirza Tahir Ahmad was born in 1928, he would go on to be the 4th Khalifa.
_____________________________________________________________________________________________ Meri Maryam, Anwar-ul-Ulum, Vol. 17, pp. 347-372; Al Fazl, 12 July 1944, pp. 1-8 https://www.alhakam.org/my-maryam/
Having remained ill for quite some time, Hazrat Umm-e-Tahir, Syeda Maryam Begum Sahibara, passed away on 5 March 1944. This naturally brought grief to the Jamaat at large, but it struck her husband, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra the most.
For approximately three months, Huzoorra did not write anything about her. However, under the Islamic teaching of remembering the righteous qualities of the deceased, Huzoorra penned a beautiful obituary of his noble wife, alongside mentioning the noble qualities she possessed and the services she rendered for the Jamaat. This book perfectly depicts Hazrat Musleh-e-Maud’sra tenderhearted nature and affection.
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra
Syeda Umm-e-Tahir’s youth
Approximately 36 years ago, the Promised Messiah, peace be upon him, settled the nikah of our younger brother, the late Mubarak Ahmad, with Maryam Begum, daughter of Dr Syed Abdus Sattar Shah Sahibra. The purpose behind the nikah was probably to see the practical fulfilment of some dreams and eliminate any subsequent cautionary aspects. However, Allah’s decree came to pass and Mubarak Ahmad returned to his Lord.
The young girl, who was completely oblivious to the concept of marriage owing to her age, began to be referred to as a widow. At the time, Maryam was two and a half years old. She would often leave the Gol Kamra [the round room – best known for being a guest room in the life of the Promised Messiahas] where the late Dr Syed Abdus Sattar Shah Sahibra would reside, and along with her niece, Naseera, she would come upstairs [to the main part of the house] and play. At times, they would become somewhat perturbed and start crying and thus, I would sometimes pick up Maryam or Naseera and take them back to the Gol Kamra.
On such occasions, it was unimaginable that the girl I had picked up to take back downstairs would one day become my wife. What was even more unimaginable was that I would one day have to pick her up and lower her, not towards the Gol Kamra, but towards her final resting place; not with the thought that I would see her face again, but with the certainty that the face I saw before me in the coffin would be the last time I would see it with my physical eyes and that I would never be able to speak to her again.
1907 to 1917
The young Mubarak Ahmad passed away and Dr [Syed Abdus Sattar Shah] Sahib’s leave had come to an end. He returned to his work in Raya, District Sialkot. Syed Waliullah Shah Sahib and Dr Syed Habibullah Shah Sahib were studying at school at the time. Both were my friends, but Dr Habib was closer than most friends. We were both very similar and inseparable as peers, but I had never imagined that their sister would again be a part of our family.
My friendship with him was only because of him and not because their sister and our brother were, for a short period, married. Many days and many years had passed and Maryam’s name was erased from our memories.
One day – either in 1917 or 1918, after the demise of Hazrat Khalifatul Masih Ira – I was in the house of my late wife Amatul Hayy. As I left the washroom and approached our room, at the edge of the courtyard that was in between both rooms I noticed a very thin girl dressed in white and, after seeing me, move back against a wooden wall and wrapping herself [as if to hide]. As I entered our room, I asked my late wife, “Amatul Hayy, who is that girl standing outside?” to which she replied, “Did you not recognise her? She is Maryam, daughter of Dr Syed Abdus Sattar Shah Sahib.”
I was surprised and said that she had covered herself and that even if she had been in front of me, I would not have been able to recognise her. After 1907, that was the first time when Maryam came into my thoughts.
Nikah with Maryam
Now, I began enquiring whether her marriage had been settled anywhere, but I received the response, “We are Sadat [belonging to the Syed family – the lineage of Hazrat Fatima and Hazrat Ali, Allah be pleased with them]; our widows do not remarry. If she is to marry in the
household of the Promised Messiahas then we will allow it, otherwise she will spend her entire life as a widow.”
This came as a shock to me. Therefore, I tried my utmost to arrange Maryam’s Nikah elsewhere, but it came to no avail. Eventually, I attempted to convince my brothers through various means. I would tell them, “Her life should not go to waste in this manner,” and would urge them to consider marrying her, but I always received a negative response.
It was at that point that the thought occurred to me: No action of the Promised Messiahas should prove damaging to a person. Thus, it was for this reason (and because I had a cordial friendship with Syed Habibullah Shah Sahib and Syed Mahmudullah Shah Sahib) that I decided to marry Maryam myself.
Thus, in 1920, I sent my proposal through the late Dr Syed Abdus Sattar Shah Sahib, which was accepted and on 7 February 1921 our nikah took place in the old part of Masjid Mubarak [Qadian]. It was more of a house of mourning than a nikah ceremony; all that could be heard was the wailing of worshippers; tears streamed down all faces.
Eventually, I brought Maryam to our home in a very simple manner and left her at the house of Hazrat Ummul Momineen [wife of the Promised Messiahas, Hazrat (Amma Jan) Nusrat Jehan Begum Sahibara]. She allocated a room for her where I would stay with her frequently. The room where Maryam Siddiqa now resides was the same room where she resided for five years and where her first child was born – Tahir Ahmad (the first, who died at a young age).
It was after his birth that she fell extremely ill and this illness eventually led to her demise.
Early days of marriage
In the early days of our marriage, [Maryam] was extremely thin and had certain facial features that were not very pleasant to me. Similarly, she had a strong Punjabi accent and I detest the usage of Punjabi in our home. She was somewhat facetious in nature and while speaking in Urdu, she would often deliberately mix Punjabi words in her sentences to irritate me.
As she was her parent’s favourite child, if she did not like something, it would irritate her and make her cry profusely, causing a stream of tears. At times, she would cry incessantly for a couple of days. Perhaps this was due to traces of hysteria. When I travelled to England, there was some sort of friction between her and the late Amatul Hayy and as a result, I became somewhat displeased with her. Upon my return, I found that most of the fault actually lay with Amatul Hayy. Due to that displeasure, in the initial part of the journey, I did not write to Maryam but, Alhamdolillah, Allah soon enabled me to realise the reality and I saved her from any further hurt.
I wrote a loving letter to her from Italy, which she preserved. I wrote a couplet in it also, the gist of which is that Rome is a beautiful city, but without you, it appears in ruins. One day, that couplet was mentioned in 1930, seven years after my journey to Europe. As soon as she heard the couplet, she shot up and brought the letter to me saying, “I have kept that letter ever since!” I sent the same couplet to Amatul Hayy. It is strange that God’s will had it that they would both pass away, leaving me alone not just in Rome but to live in this world.
Final promise to Syeda Amatul Hayy
A few days after returning from England, Amatul Hayy passed away. I could not find anyone to care for her young children. Right before her demise, Amatul Hayy expressed great concern for her children’s upbringing. She would express her concern especially for Amatul Qayum Begum [along with the rest of the children] by saying, “[Amatur] Rashid, being brought up by a wet-nurse, will not remember me after I am gone. Khalil is only a month-old and will never know me. Amatul Qayum is the eldest; What will become of her?”
She would glance at each of her children one after the other, but on this subject, she never glanced at me. Perhaps she thought to herself, “What does a man know about raising children?” I would repeatedly look towards her to say something but would supress my feelings in the presence of other people.
Eventually, when we got a moment of privacy, I said to her, “Amatul Hayy, why do you worry so much? If I live, I will look after your children and Insha-Allah will not let any harm come their way.” For her solace I uttered those words, but in reality, I hadn’t a clue what to do.
Fulfilment of a promise
The night after Amatul Hayy’s demise, I asked Maryam, “A heavy burden has been placed on my shoulders. Can you help me?” Allah bless her soul a thousand times over for she immediately replied, “Yes, I will take care of them! Just as a mother brings up her children, I will raise them.”
The following day, I brought [Amatul] Qayum and [Amatur] Rashid to Maryam as a way of passing them on to her. Both of us were oblivious that we were, in fact, giving consent to her death, because as a consequence of this responsibility, both of us endured many hardships. However, it was a result of those hardships that we remained hopeful of Allah’s blessings.
Amatul Hayy was very dear to me and still is to this day. But I cannot truthfully say for sure that if she remained alive, she would have attended to her children when they fell ill in the same way as Maryam attended to them. May Allah raise her soul to the closest possible station to His threshold and may Allah show mercy upon me too. It was no ordinary thing for a 19-year old girl to suddenly become a mother of three. However, she readily and enthusiastically took up the responsibility and helped me in a time when nobody in the world could. She relieved me of a promise I had made at a time when I saw no way of fulfilling it. That moment is still before my eyes when I took Qayum and Rashid to Maryam and she embraced them with tearful eyes, saying, “From now on, I am your mother.” The girls, who were still weeping and scared, immediately jumped into her arms.
A prayer for love that God accepted
At that moment, I made a pledge to her:
“Maryam, if you raise these children, I promise that I will love you immeasurably”. I cried and cried before God, praying that Allah developed love in my heart for her, which He heard. From that day onwards, I had great love for her. Any reservations I ever had were removed and she won my heart over. A face that was unpleasant for me became the most beautiful face in the world and her carefree attitude which once offended me became her birth right.
Maryam was not very literate, and her handwriting was very untidy. She could not read or write very fluently. She would take lessons for a few days before dropping them, however she was remarkably intelligent. She could take a hint through the subtlest of facial expressions and body language. One would think that she had her very own way of acquiring knowledge of the unseen. She possessed a very sensitive temperament. Where sarcasm was not the motive, she knew how to extract it; where displeasure was not intended, she would still sense it. If she was treated better than others, even then she would feel as though she was being subjected to injustice.
This was all something that I was the prime subject of, and this was where her intelligence would be rendered useless.
Her pure faith in Ahmadiyyat
Maryam had true faith in Ahmadiyyat. She had a deep love and dedication for the Promised Messiah, peace be upon him. She loved the Holy Quran and would recite it melodiously. She learnt the recitation of the Quran from a hafiz and for that reason – albeit with slight overemphasis – she could pronounce the Arabic t’s and q’s very well. She was not capable of initiating intellectual discussions but would thoroughly enjoy thought-provoking talks.
On Fridays, if the sermon was on a special subject, after the sermon, I would enter our house with the certainty that Maryam’s face would be beaming with pleasure and that she would immediately overwhelm me with compliments, saying that she had really enjoyed it. This certainty would very rarely be proven wrong. I would always find her waiting for me at the door. Her whole being would be buzzing with ecstasy at such moments.
A brave woman
Maryam was extremely courageous. In sensitive times, I knew with full confidence that I could rely on her. Her feminine weaknesses would automatically be supressed at such moments and she would put on a brave face of tenacity and determination, so much so that an onlooker would be convinced that other than death or success, there was no other option for her. She would rather face death than withdraw from her assigned responsibility.
In desperate times, my beloved spent many late hours assisting me in my work and never complained of fatigue. Merely saying, “This is the Jamaat’s work,” or, “This could be a potential danger for the Jamaat,” or, “It could bring the Jamaat to disrepute” would suffice for her and she would selflessly pounce at the occasion.
She would forget about eating; she would forget about her children and what’s more is that she would forget about me; her entire focus would be on the task at hand. Only after the task had been accomplished would she exist. Either that, or she would surround herself with hot water bottles, wrap her swollen abdomen and lay down in a manner that would appear as though she had just returned from hospital after a major operation. In actual fact, the tasks would be no less than complicated operations for her ailing body.
She knew brilliantly how to find enjoyment in things. She could mend broken souls [by putting smiles back on their faces]. She had a deep passion for horse-riding; she was good at shooting and when her aim proved more precise than mine, she would overwhelmingly rejoice.
She alone knew how to find enjoyment in mountain hiking and crossing rivers. She travelled with me to Kashmir in 1921 during the rainy season. I would implore her to be serious, while she had continuous outbursts of laughter. This resulted in neither seriousness, nor laughter and the “torrential rain” of tears continued to flow until our return from Kashmir. The second time we went to Kashmir was on Maryam’s request, which was around 1929.
Now, Maryam had three children of her own, as well as three of Amatul Hayy’s. As a result, Maryam was somewhat more mature as compared to the previous trip. Also, I had far more appreciation due to her fostering Amatul Hayy’s children and thus, her laughter was always welcome in that atmosphere. Thus, on that trip we had a great time seeing the sights in Kashmir and filled the void that was left in the 1921 trip. However, the only thing that remained was her desire to see Kashmir with me alone, without any other wife accompanying me.
Maryam had a strange characteristic, which was somewhat self-contradictory in that she showed immense love to all my children, no matter which mother they were from, to the point that she expressed deep respect for them, however she would struggle to get along with my other wives. She would not quarrel like an uncultured person but would certainly hold a grudge. She always had the desire to be given special treatment, but because I was unable to do this under the instruction of God and His Prophetsa, she would be certain that I never loved her and that I loved my other wives more.
A question by Syeda Umm-e-Tahir and its answer
At times, when we were alone, she would ask me, “Who do you love the most?” to which I always gave the reply, “God Almighty’s instruction forbids me from answering this.” Upon hearing this she would become cross and fall silent. But for the past few years, she had given up asking me that question.
Today, if Allah brought her to this world and enabled her to see the rays of light constantly shimmering from my heart, extending to the Heavens in supplication for mercy and clinging on to God’s throne, she would know the answer to her question. If she could be granted permission to enter this world again, she would see my zikr-e-Ilahi [remembrance of Allah] in which, whenever I praise God, the thought of His Purity covers and envelops me, causing me to tremble and further causing me to spontaneously cry out in the final moments of His praise, “O You Who are the Pure God! Will you not purify my Maryam?”;or when praising God in my thoughts, the whole world begins to praise God and all that exists in the Heavens and the Earth is the praise of God, which ultimately causes me to shudder and my heart to skip a beat, resulting in my spontaneous cry, “O God; The Being Who every particle praises! Will you not make my Maryam the recipient of Your praise?”
If her soul was able to witness this, how regretful would she be for her prolonged misconceptions. O my Lord! O my Lord! For a long period, I suppressed myself to fulfil Your command. Will You not keep my Maryam happy in the next world in return for this? O my Master! I beseech Your mercy and prostrate my being before You. Accept this supplication of mine and keep the flame [of love] between us alive forever and protect it from all calamities and misfortunes.
My Maryam had immense love for my relatives and would show more love for them than her own. She had a deep connection with my brothers, sisters, uncles and their children. She would hold their sincere opinions in high esteem and would take all possible measures to see that they be fulfilled. She had a special desire to serve Hazrat Ummul-Momineenra [the noble wife of the Promised Messiahas]. Initially, when she resided in her house, she was hurt by one or two housemaids due to which she kept her distance in the first couple of years.
However, that distance soon vanished. If anyone was suffering in our family, Maryam would be the first to respond and would not tire from spending night and day attending to them. During pregnancy, despite being severely ill herself, she would sit and hold her abdomen for hours without complaining in the slightest.
High standard of hospitality
She was extremely hospitable. She would try to accommodate everyone in her home and during the Jalsa period, she would refrain as much as possible in requesting food from the Langar Khana [Jamaat’s kitchen] for the guests at home. She would burden herself and assign tasks to the children in order to please her guests. She would burden herself with so much at times that I would be displeased and say, “After all, the central guest house is made for this very purpose; why do you compromise your health by overburdening yourself? Eventually, I will have to bear the burden of your illness.”
No advice in this regard would make a difference. Would that her hospitality benefits her now for she is in divine hospitality and that the most Beneficent Host grant her lone soul a place in Jannatul-Firdaus [the highest status of Paradise].
Upon the demise of the late Amatul Hayy, I started a talimi [educational] class as a means of encouraging education among young girls. Maryam also joined. However, her heart was not set on books, rather she preferred practical tasks. She could not bear the burden and so withdrew from education after only a few months. Yet, her memory was so sharp that only until recently, she knew committed Arabic poems to memory, which she had come across during those days. Only a few months back, she sang an Arabic poem for me.
Syeda Sara Begum’s children
When I intended to promote female education and in doing so, married the late Sara Begum, [Maryam] promised to let her stay with her, though she was unable to keep this promise and eventually they both had to make separate arrangements. Their rivalry continued until Sara Begum’s demise, after which [Maryam] showed so much love to her children that they revered her just as a mother deserves.
Onset of poor health
I have mentioned that at the birth of her first child, Maryam Begum was afflicted with an internal infection that would get aggravated at every birth. It would further aggravate when she would have to perform hard work. I tried my best to treat the condition, but it was to no avail. She was admitted twice to Aitchison Hospital for treatment. She also attempted to get treatment in Lahore Cantonment [Military Hospital]. Esteemed doctors, the likes of Dr Nelson, Dr Hayes and Dr Cox were consulted, but there was never any considerable improvement and only momentary relief. She was sensitive by nature and as a result, she could not tolerate anything conflicting her desire.
Many a time, she would fall unconscious after she had been irritable and this would harm her internally. Eventually, I was forced to tell her – albeit very reluctantly – that if she had such a fit again, I would not come near her for treatment. I knew that they were displays of hysteric behaviour and that my saying this would benefit her. When she displayed such behaviour, I would call the doctor and leave due to which she started to suppress such emotions and never had such bouts for the last three or four years of her life.
Extraordinary progress of Lajna tasks
I have written above that her heart was set on practical work rather than books. When Sara Begum passed away, Maryam’s passion for work was ignited and she took upon herself the workload of Lajna [Imaillah]. The ladies of the Jamaat bore witness to the manner in which she fulfilled the responsibility, despite not being well-educated. She put her heart and soul into her Lajna work. The Lajna [Imaillah] today is not the Lajna it used to be during the time of the late Amatul Hayy and Sara Begum.
Today, it is an organised community wherein there is great potential to excel. She infuriated some but pleased many. Catering for widowed wives, bringing up orphaned children, enquiring about the frail, giving a helping hand in the organisation of Jalsa and extending hospitality and warmth to those ladies who had travelled from far [were just some of her qualities].
She broadened the scope of the organisation in every faculty in a better manner than before. But when one takes into account that she mostly managed the organisation laying on a charpoy surrounded by hot water bottles, the hearts of perceptive people are filled with love and appreciation for her. O my Lord! Have mercy on both of us.
Illness of 1942
In 1942, while I was in Sindh, [Maryam] fell extremely ill. Her heart’s condition had dropped significantly. I received a telegram that her heart was in a poor state. I enquired as to whether I should return, to which I was told that her health had restored. The effects upon the heart attack lasted a few months and improved somewhere between June and July.
That same year and in the same period, Umm-e-Nasir Ahmad also suffered a heart attack. The causes were unknown.
In May 1943, I took her to Delhi to seek treatment from hakims [Eastern physicians]. We visited Hakim Mahmud Ahmad Khan Sahib’s son for treatment, but [Maryam] only ever treated herself with the method she pleased. Thus, she was not willing to undergo that treatment and did not complete the course. There, she suffered another minor attack, but her health quickly restored.
On the train to and from [Delhi], she would lie on the floor and lay the children of my other wives on the berths. Upon our return from Delhi, I suffered a severe chest infection and fever for which Maryam painstakingly attended to me. During those hot summer days, she would reside with me and would often carry the commode for me and empty it herself. She would continue cooking for me and constantly remain on her feet. If I ever stayed up at night, she would stay awake with me and if I fell asleep and woke up coughing, she would be the first to attend to me. When I somewhat recovered from that illness and travelled to Dalhousie, she immediately took on the responsibility of the kitchen and putting the residence in order.
There, she also experienced very poor health but due to my illness, she never expressed any signs of discomfort.
Trip to Chamba [India]
When I recovered a little more and travelled to Chamba, despite being ill, she was persistent to accompany me. There, she did horse-riding because for a portion of the journey, we could not find a dandi [a sort of sedan chair swung on poles and borne on the shoulders of porters, used in the hills]. I explained to her that going in that condition would not be a good idea, but as customary, her reply was, “You don’t want me to enjoy myself; I am definitely going!”
Eventually, keeping in mind her illness, I stopped others from going and took her along.
Struggles in Ramadan
Ramadan followed this and according to Indian custom, the people travelling with us began complaining about the food. After all, servants have a specific temperament and it resulted in [Maryam] waking up in the early hours to cook approximately six to eight pounds of parathas [South Asian bread fried on a griddle] and provide them to everyone for sehri [the early morning breakfast during Ramadan] despite her life-threatening condition. This caused her immune system to weaken considerably and her ability to fight the illness became unstable.
Due to weakness I was not able to fast, but as soon as I found out about this, I stopped her from carrying out those duties, to which she replied, “Who knows if I am given the opportunity to do something virtuous afterwards,” and carried on performing this task.
When we returned home, her condition was still feeble. After three or four weeks, she suffered another vicious attack. I was suffering from kidney pains at the time. It was then that I was made aware that the attack could be fatal for her. That was the first time the thought of Maryam’s death occurred to me.
I was in no condition to walk, so when I was left alone in the room, I fell face-down on the charpoy and helplessly and humbly prayed before my Lord. God Almighty showed mercy by deferring the hour of her death and when I recovered, I regularly visited her.
The final attack
I suffered from gout a few days later and was again unable to visit her. Due to an error on the part of the doctors, Maryam Begum was injected with medicine that did not suit her, something which she repeatedly cried out. Later, during my stay in Lahore, I found out through various senior doctors how that injection was in fact injurious to her condition. The effect of that injection was such that it bloated her abdomen to the point where it became apparently obvious.
Due to the gout, I struggled to get to her. When I reached her and found that her condition had worsened, I immediately called Col Hayes from Lahore and Lady Dr Vine from Amritsar. The following day, they both arrived and suggested that she be transferred to Lahore. Accordingly, she was taken to Lahore by road on 17 December 1943. Col Hayes decided that he would treat her through various medications and so, he commenced with his plan from 17 December to 8 or 9 January.
Eventually, however, a verdict was reached: the only way forward was an operation. Dr Mir Muhammad Ismail Sahib was averse to this, but I could not see any other way out of it.
Thus, I presented the situation to [Maryam] and said, “Whatever you decide, that will be the final decision.” Her reply was that they should go forward with the operation. Although she tactfully put those words together but a lady who resided with her told me that she would often say to her, “Pray that Hazrat Sahib does not feel apprehensive about the operation at the last minute,” which shows that she herself considered the operation necessary.
Anyhow, the operation was performed on 15 January , after which her recovery was not well maintained. This resulted in her heart condition worsening. It was then that the doctors paid heed to the circumstances and blood was transfused into her body, assisting in her gradual recovery.
Fatal condition after recovery
On 25 March, I was told that she would be released from hospital in a few days due to which I sought leave [from her] and returned to Qadian for a few days.
It was after I had returned to Qadian that her health deteriorated again and the incision that was thought to have healed was opened up again. I was kept unaware of all this and as a result, I continued to stay in Qadian for the entire week. Dr Ghulam Mustafa, who helped tremendously during her illness – may Allah reward him the best reward – reassured us through constant phone calls and telegrams that I did not need to hasten in returning.
But on Thursday evening, I received a telephone call from Sheikh Bashir Ahmad Sahib, saying, “Brother Syed Habibullah Shah Sahib says that his sister’s health is weak and that you should come immediately.” After hearing this, I returned to Lahore on Friday and found her extremely weak. The weakness was such that from thereon, she never regained good health.
Expenditure on treatment
Two nurses were assigned to repeatedly check up on her, day and night, and because their fees were approximately 50 or 60 rupees daily, I realised that it was a burden on her. She expressed to a few of her close friends, “Because of me, he is burdened with so much.” I somehow got to know of this and reassured her by saying, “Maryam, do not worry at all. I am spending this money for your comfort, not to trouble you.”
I also told some of her close friends to explain to her that the expenditure brought comfort and happiness to me and that God was witness to that. This reached a point where one day, I thought to myself that her treatment had spanned over a significant period of time and questioned how I could afford future treatment. Shortly after, without a hint of hesitation, I decied that I would sell the residence of Dar-ul-Hamd and the adjacent orchard. I thought to myself that the cost of both were quite high, but if it was sold for even a meagre amount, it would sell for no less than 75,000 rupees.
In this manner, if I had to bear the expenditure of Maryam’s treatment for even a year, then I could afford 6,000 rupees per month without worrying. And that is not all; I was prepared to sell every part of my property for Maryam Begum’s sake just to keep her alive, even if it meant through illness.
Prayer to prevent suffering during illness
A few days had passed when I felt that she was suffering a great deal due to her illness, which was made all the more unbearable by her wound. It was then that I prayed to God, saying:
“O my Lord! You possess the power to bestow health. First, I beg you to bestow health upon Maryam Begum. But, if for any reason you feel that Maryam Begum’s existence in this world is neither positive for her life and faith, nor mine, then O my Lord, save her from such suffering that can harm her faith.”
After this prayer, which was said eight or nine days prior to her demise, I witnessed a gradual decline in her physical pain, but the pain caused by weakness and heart problems increased. The apparent reason was that we had moved her to Sir Ganga Ram Hospital to be treated by Dr Barocha who had started giving her sedatives as treatment.
In any case, the end was drawing closer. She and I both had complete trust in Allah.
Upon seeing her frail condition the day before her demise, Iqbal Begum – who attended to her for two and a half months (may Allah grant her honour for this in this world and the next) – started crying. She said that once, when Maryam saw her crying, she lovingly said to her, “Why are you crying, silly! Allah is the Most Powerful. Pray because He can grant me health.”
In the evening of 4 March, Dr Mir Muhammad Ismail Sahib and Dr Hashmatullah Sahib informed me that her heart was extremely weak and the medicines were no longer having any significant effect. Thus, I stayed there longer than usual. When they felt relatively satisfied, I went to Sheikh Bashir Ahmad Sahib’s home to rest.
At around 4 o’clock in the morning, someone came running to the house and told me to rush to the hospital as her condition had got worse. It was in that moment that I became certain that my love was ready to depart this world. I began praying for her spirituality and mine. Now, her heart condition began deteriorating more and more while my heart began inclining towards the final destination of every human being.
When I returned to her at around five o’clock from the room next door, where I sat with heart specialists, she was in a cold sweat and was showing signs of extreme faintness, though she could still talk. She said something to me upon which I counselled her. From that, she gathered that perhaps I was telling her that she had shown spiritual weakness. She peered up towards me with eyes that begged for mercy and said, “My dear master! Don’t let me die a kafir [disbeliever],” meaning that if she had committed an error, then I should not be cross with her, rather I should show her the correct way.
At that point, I could see death racing towards her. Now, my fragile heart was experiencing emotions completely out of my control. I began losing my strength. But I soon realised that perfect loyalty to God Almighty and [Maryam] required that I advise her to continue zikr-e-ilahi [remembering Allah] and that I forget about my anguish. I managed to control the sentiments in my heart and pull myself together. I knelt down beside Maryam and told her softly, “Do not think ill of God; He will not allow the progeny of Muhammad Rasulullahsa [to which she also belonged] and the daughter-in-law of the Promised Messiahas to die a kafir.”
Our last conversation
In those moments when she was able to speak and listen, I wanted to express my love to her. But I came to the conclusion that now, she no longer belonged to this world and had moved on to the next; our relationship had reached its end. Now her ties were only with her Lord and to intervene in that connection would be disrupting the sanctity of that relationship. Therefore, I decided to remind her of the Hereafter so that she could occupy herself with the remembrance of Allah. However, I feared telling her so bluntly lest her fragile heart sank before the perfect opportunity to remember Allah.
Finally, I said to her, “Maryam. Everyone has to die someday. Look, if I am to die before you, then I will beseech God that He permit me to meet you every now and then. But if you die before me, then you ask God to permit you to meet me every so often. Maryam, if this happens, convey my Salam to the Holy Prophetsa and the Promised Messiahas.”
Recitation of the Quran
After this, I said, “Maryam, because of your illness, you are not able to recite the Quran. Come, let me read it to you.” Accordingly, I recited Surah al-Rahman to her, which was very dear to her (something I was not aware of and was made aware of afterwards by her close friends) along with its translation. When I completed its recitation, she told me in a soft tone to recite more. I realised then that she had come to terms with those being her final moments and thus, I began the recitation of Surah Ya-Sin.
Now that the realisation of her final moments had dawned on her, when she tried to tell me something by saying, “My beloved…” I explained to her, “Maryam, now is the time when you should forget your love for me and focus on remembering the One Who is both yours and mine.”
“Maryam, now is the time to remember the Beloved One”, after which I would often at times recite the following, urging her to repeat after me:
[Through Your Mercy do I seek assistance, O You Who are the Most Merciful of those who show mercy.]
After some time had passed, I observed that by nature, the words she uttered were those of the remembrance of Allah. There was a unique calmness in her composure and it seemed from her state that she was gracefully seeking the mercy of God in His presence. In such a beautiful, sweet and soft tone, she repeatedly uttered the words:
یَا حَیُّ یَا قَیُّوْمُ بِرَحْمَتِکَ اَسْتَغِیْثُ
[O Living, Self-Subsisting and All-Sustaining (God), through Your Mercy do I seek assistance.]
She would utter it in a manner and shape her lips round while saying the words “astagheeth” that would have us believe that she was conversing with Him with full certainty and was only saying those words in a state of worship. Otherwise, her soul was saying to Him, “O my Lord, I know You will forgive me.”
Later I called Dr Mir Muhammad Ismail Sahib and told him that I could not bear it any longer and that he should continue to reassure her. Thus, he carried on reciting portions of the Quran and saying various prayers aloud, after which I returned for a small amount of time, followed by Mir Sahib again taking over. In this manner, we took turns to speak to [Maryam]. Her voice had now fallen silent, though her lips were still moving.
At that point Dr Latif Sahib arrived from Delhi and told us that her illness was aggravating her asthma. He feared that that would increase her suffering and suggested that she be given oxygen. The ventilator was brought in that helped her breathing, but despite it, her breaths became shorter and shorter. Her lips were still moving with the prayers she uttered.
Finally, at ten minutes past two, after I had anxiously left the room, Mian Bashir Ahmad Sahib [brother of Hazrat Mirza Bashiruddin Mahmud Ahmadra] left the room and gestured to me to enter. That gesture meant that God’s decree had come to pass. I entered the room and saw a still, motionless Maryam, with traces of happiness and satisfaction in her expression. Due to her prolonged illness and irritable nature, I feared that she would show signs of intolerance in her final hours. This is why, upon seeing her extraordinary and exemplary belief and end, I spontaneously cried out, “Alhamdolillah!”
Sajda-e-Shukr – Prostration of gratitude
I fell into prostration facing the Ka‘bah near her bedside and thanked Allah repeatedly that He saved her from trials and that her life ended with her thanking Allah. Thereafter, we made preparations for her body to be taken to Qadian. Her body was brought to Sheikh Bashir Ahmad Sahib’s house, where she was bathed and finally taken to Qadian – the abode of God’s Messiah – after arrangements had been made for cars and coaches.
For the first night, she was kept on the ground floor of her own house and on the second day, after Asr, she was taken to her final resting place in Bahishti Maqbarah at the feet of God’s Messiah, where I stood at the head side and helped lower her body into the ground.
اَللّٰھُمَّ ارْحَمْھَا وَارْحَمْنِیْ
[O Allah, show mercy on her and show mercy on me.]
She had four children – three daughters and one son – Amatul Hakeem, Amatul Basit, Tahir Ahmad [Khalifatul Masih IVrh] and Amatul Jamil. May Allah bless them all and be with them in this world and the next. When we brought her body to Sheikh Bashir Ahmad Sahib’s house, the youngest daughter, seven-year-old Amatul Jamil (who was very dear to Maryam and is dear to me) started wailing and crying out, “Hai Ummi, Hai Ummi” [O mother! O mother!].
I approached her and said, “Jammi (as we call her), your mother has gone to Allah’s house. There, she will be much more comfortable. It was Allah’s decision that she should go to Him. Look, the Holy Prophetsa passed away. Your grandfather [the Promised Messiahas] passed away. Was your mother greater than them?”
May God’s shelter never be removed from this girl for even a minute, for as soon as I said those words, not once did she wail for her mother. As soon as she heard those words, she fell silent, so much so that the next day, during the funeral procession when her elder sister – who is rather unwell – screamed and fell unconscious, my Jammi approached my youngest wife, Maryam Siddiqa, and said, “Choti Apa (as my children call her), how strange is Baji. Abbajan says that it was God’s decision for Ummi to pass away, but she still cries.”
O my Lord! O my Lord! Will you not protect that person in the Hereafter from every anguish and pain whose daughter never displayed anguish at her mother’s death merely for Your pleasure?
O my Merciful God! It is the right of Your servants to have such an expectation of You and to fulfil this desire is most befitting for You.
Desire to understand one another
As I have stated above, due to her illness, my Maryam was often under the illusion that I never loved her or that I loved her less than others. For this reason, she would be pleasant to others, but often times, she would quarrel with me and thus, our life was a mixture of love and disputes. I loved her immensely and seeing her face in times of difficulty would ease my distress. But she remained firm on her stance that she was loved less than others.
During her final illness, the two ladies who stayed with her in turns both told me separately that she had accepted her mistake. One of the ladies said, “[Maryam Begum] expressed that she would often think that Hazrat Sahib did not love her, but she said that she was mistaken. She said, ‘The lengths to which he has gone in my illness has proven to me that he indeed loves me dearly. If I come out of this alive, I will give him all the love and respect possible.’”
The other lady narrated, “She told me that she was certain that Huzoor loved her. She said that if she stayed alive, she would spend the rest of her life in his service.” Destiny had it that they would both tell me this after her demise. If they had told me during her lifetime, it would have been a source of great happiness for me. I would have gone to her, taken her hand in mine and said, “Maryam, do not worry. You do not need to serve me or show me your love and respect. This thought occurring to you has reciprocated all my love.”
Perhaps she would have felt satisfied by this and my heart would have been overjoyed. If we were able to stand face to face even once in a way that we both understood each other, just for a minute, how joyous would that moment be for the both of us! But this was not in Allah’s plan. Perhaps the misfortune of our shortcomings demanded a huge sacrifice from us.
Sound mind until the last breath
The extraordinary thing is that despite such a long illness, Maryam Begum remained in her senses till her last breath. Two days before her demise, when she had reached the extremes of weakness, she said to me, “Can you arrange for some small tablecloths.” Thus, I requested Maryam Siddiqa to go by car and select some according to her choice. When I showed [Maryam] the tablecloths, she was extremely drowsy. But she replied, “They’re nice. Get a dozen of them.”
I thought that she was not in her senses because in the hospital room, there was only one coffee table. I responded, “Alright. Okay!” and left the room worriedly with tears in my eyes. After some time, her maid came out from her room and said, “She is calling you.” As I entered, she immediately overcame her drowsiness, but was still weak. After gesturing to come closer, she told me, “You got so worried. I am in my senses. I did not order the tablecloths for the hospital; I ordered them for our home.”
I feel that her weak heart made her believe this afterwards. The reality is that she was affected by temporary drowsiness, but she understood and saw through my worry. After assessing the situation, she realised that she had made a mistake, thus correcting the tablecloth issue so that it seemed sensible and explained the logic to me.
Prayer for the visitors
During Maryam Begum’s illness, the wife of Sher Muhammad Khan Sahib of Australia, Iqbal Begum offered her services the most. This pious lady served [Maryam] day and night for two and a half months, forgetting about her children and her home in a manner that led me to worry about her mental state. May Allah the Almighty always cover her and her entire family with His shadow of grace.
Then there is Dr Hashmatullah Khan Sahib, who had the opportunity to serve her for a long and continuous period of time. Sheikh Bashir Ahmad Sahib hosted us for many months and helped us in so many ways.
Mian Ehsanullah Sahib of Lahore worked day and night, to the point where I had to pray that Allah enable him to always live a pious life till the end. Hakim Sirajuddin Sahib of Bhati Gate, alongside his wife, provided food and would frequently visit us in hospital. Dr Mirajuddin suffers from Parkinson’s disease and is quite aged. When he would arrive tumbling and huffing and puffing in the hospital and would call me outside to speak to me about [Maryam’s] health, many a time, upon seeing this grace of God Almighty, my eyes would well up with tears; God filled the hearts of people with the love of an unworthy being like me.
Many others from Lahore showed signs of immense sincerity and helped us in so many ways. Seith Muhammad Ghaus Sahib of Hyderabad showed such a high example of sincerity that is rare even among biological brothers. Despite being at a distant place like Hyderabad, his daughter-in-law and daughters first resided in Qadian for a long period and would often visit [Maryam].
When they finally returned home, Seith Muhammad Azam left his business and settled in Lahore and sometime after the demise did he return home. Dr Latif Sahib visited many times, travelling from Delhi. Many people from my own family lovingly made many sacrifices. This was but their responsibility and other than through prayers, how else can I repay them?
O my Lord! Exalt all these people with Your grace and blessings and those who I have not been able to mention or am unaware of. O my Lord! I feel as though these pious servants of Yours deserve a more sincere and caring leader than me. What more can I say to intercede for them before You?
The sincerity of the Jamaat
The sincerity shown by the Jamaat upon Maryam’s demise was a means of increasing our faith. It is the sheer blessing of being associated with Muhammad Rasulullah [Messenger of Allah], peace and blessings of Allah be upon him, and the Promised Messiah, on whom be peace, that we find such high levels of loyalty in our Jamaat. May Allah accept their sincerity and loyalty, distance them from wrongdoings and increase them in righteous deeds. May He provide spiritual and moral sustenance for their future generations Himself. Allahumma amin.
O my Lord! I now conclude this piece and refer to the famous incident mentioned in Bukhari as a reminder by saying that at the time of Maryam Begum’s demise, I attempted to occupy Maryam in Your love, despite my bleeding heart, and sacrificed my emotions so that her soul could eventually return to You, entrenched in Your love.
My Dear Lord! If that act was wholly for You and in exaltation of Your Name, then in return, I ask that You remove any painful memories of Maryam from my heart. My Lord! When Maryam Begum promised to raise the late Amatul Hayy’s children and I promised to love her immensely, I prayed to You that You may instil her love in my heart. You accepted that prayer and despite thousands of misunderstandings, her love never escaped my heart. Today, I ask of You again to let her love remain in my heart so that I may pray for her. But [I ask that You] remove any painful memories so that I may serve Your religion in the best manner, till the very end.
My Lord! I have full certainty that Maryam is now in the Hereafter and that the truths have been made manifest to her. If You reveal this to her then she will not mind it, rather she will tell You, “In order to purify my heart, my husband urged me in my final hours to forget his love, for God Almighty is our true love and that I should only focus on thinking about Him. Now I intercede for him and ask that You take back the love for me he prayed to You for; not to the extent that he forgets about praying for me, but just enough that this love does not cause him distress and becomes a hindrance in his work.”
A comprehensive prayer for the entire Jamaat
O my Lord! How beautiful You are! No one knows when my death will come and for this reason, today, I entrust all my children, my dear ones and the entire Ahmadiyya Jamaat to You. My Lord! Become wholly theirs and enable them to become wholly Yours. May my eyes and my soul never witness their pain. May they flourish, spread and sprout and may they establish Your Kingdom in the whole world. May they return from this world to You by leaving behind such progeny that is no less in service to Your religion.
O God! Never let me witness their pain and never let my soul feel sorrow for them. My Lord! Bless the souls of my Amatul Hayy, my Sara and my Maryam. Always come to their help and aid and grant them security from all evil in the Hereafter. Allahumma amin.
From the depths of my heart
O Soul of Maryam! If God Almighty conveys my voice to you, then here, listen to my final message from the depths of my heart and then go and enter the mercies of God where grief ceases to exist; where pain is unknown and where the memory of us earth-dwellers does not trouble anyone. Wassalam
[And in the end, our claim and your claim is: All praise belongs to Allah, Lord of all the worlds] ٍ
اَبْکِیْ عَلَیْکِ کُلَّ یَوْمٍ وَلَیْلَۃٍ
اَرْثِیْکِ یَا زَوْجِیْ بِقَلْبٍ دَامِیْ
I cry for you, every day and every night. My dear wife! I mourn your death with a bleeding heart.
صِرْتُ کَصَیْدٍ صِیْدَ فِیْ الصُّبْحِ غَیلَۃً
قَدْ غَابَ عَنِّیْ مَقْصَدِیْ وَمَرَامِیْ
Upon your death, I became the prey that is trapped in the early hours, whilst searching for food. The shock struck me in a way that made me forget where I was and where I was headed.
لَوْ لَمْ یَکُنْ تَأیِیدُ رَبِّیْ مُسَاعِدِیْ
لَاَصْبَحْتُ مَیْتًا عُرْضَۃً لِسِھَامِیْ
Had God’s succour not been at hand, I would have become the target for the arrows of my own heart, thus becoming like carrion.
وَلٰکِنَّ فَضْلَ اللہِ جَاءَ لِنَجْدَتِیْ
وَاَنْقَذَنِیْ مِنْ زَلَّۃِ الْاَقْدَامِ
But Allah’s grace came to my help, and kept me from stumbling.
یَا رَبِّ سَتِّرْنِیْ بِجُنَّۃِ عَفْوِکَ
کُنْ نَاصِرِیْ وَمُصَاحِبِیْ وَمُحَامِیْ
O My Lord! Protect me with the shield of Your forgiveness; Be my Helper! Be my Companion! Be my Protector!
اَلْغَمُّ کَالضِّرْغَامِ یَاْکُلُ لَحْمَنَا
لَا تَجْعَلَنِّیْ لُقْمَۃَ الضِّرْغَامِ
Sorrow is like a lion that eats away at our flesh; God! Prevent me from becoming the morsel to this lion!
یَا رَبِّ صَاحِبْھَا بِلُطْفِکَ دَائِمًا
وَاجْعَلْ لَھَا مَاْوًی بِقَبْرٍ سَامِیْ
O my Lord! Always accompany her and send down Your blessings on her; And make her abode a shrine of eminence.
یَا رَبِّ اَنْعِمْھَا بِقُرْبِ مُحَمَّدٍ
ذِیْ الْمَجْدِ وَالْاِحْسَانِ وَالْاِکْرَامِ
O my Lord! Bless her with the nearness of Muhammad (Rasulullah), who is bestowed majesty, beneficence and reverence (by You).
All worldly loves and sorrows are temporary. True love exclusively belongs to Allah the Almighty. By being at one with Him can we meet with our dear ones and by distancing ourselves from Him can we lose everything. The things our flawed perceptions consider painful are usually blessings in disguise from God. Thus, I declare that my heart can be false, but my God is True.
وَالْحَمْدُ لِلّٰہِ عَلیٰ کُلِّ حَالٍ
[And all praise belongs to Allah in every condition.]
Seeking God’s grace,
Mirza Mahmud Ahmad
_____________________________________________________________________________________________ Links and Related Essay’s
There’s been some recent talk brought up about the links between the (Qadiani, as opposed to Lahori) Ahmadiyya leadership (henceforth will be called the Jamaat) and various offshore banking accounts that was brought to light in the Panama papers. I myself, not having any clue about how the Jamaat works was curious as to the validity of the claims.
First though some wonder if these attacks are even valid. As an Ahmadi has stated in a removed post from r/Islam:
From what I have read (and I could be mistaken) the Ahmadi feels that since there are absolutely no real attacks on the religion that the Jamaat teaches, that the opponents of the it’s religion have had to make ad-hominen attacks on the Jamaat in order to try to disprove it’s faith. Ignoring his claim that there are no real proofs against the faith, we must disagree simply because of how the Jamaat define their Caliph:
He would impart religious and spiritual knowledge to the fellow Muslims; maintain justice and piety in society, and remain above any party-politics. In addition, he administered all matters with mutual consultation (Shura) as was ordained in the Holy Quran.
Khilafat-e-Ahmadiyya is the bona-fide institution that has set goals to lead mankind on the path of righteousness, to bring Unity among the nations of the world, and to establish peace and security by safeguarding freedom, life and honor of all human-beings!
Therefore if such a Caliph was leading an organization that was involved in the same business that criminals do (as people who obey the law do not hide their money from it) said Khalifa would naturally have to immediately stop such activities and chastise those involved as soon as he discovered such activities were present as he “maintains justice and piety in society” and “lead mankind on the path of righteousness”.
Now upon reading the article
that is being shared on r/Islam, ignoring Mr. Akbar Choudhry’s (not to be confused with the radical Muslim “activist” Anjem Choudary) rather ‘confident’ attitude he seems to be onto something and does appear to have the evidence on his side. However we at r/Qadiani don’t stop with just an article and will be willing to listen to the other side and we found one on an Ahmadi subreddit.
Due to the fact we at r/Qadiani have an official policy against brigrading, and the fact that we will take any steps necessary to prevent it, we will not be releasing the author or original url of the rebutal. You’ll just have to take our word. Should you find the author or original url you should not harass them, leave them be. We will call the author “the rebutter”.
Before we begin though:
Once again r/Islam has posted a link specifically aimed at attacking Ahmadiyya. What a lovely, positive, ‘Islamic’ sub they have over there!
Yeah, just like your lovely “Islamic” Caliphs and prophets that attack Sunni Islam, Shia Islam, Christianity, Hinduism, Buddhism, and Atheism, how lovely! What’s wrong, can’t take in what you dish out? It’s perfectly okay for Mirza Tahir Ahmad to attack Shias with arguments but Shias can’t attack your religion? It’s ok for Mirza Ghulam Ahmad telling Christians they are stupid and worship a dead God but no one can be critical of your faith? Is this the jihad of the pen? The jihad that is led by those who can only make idiotic ramblings and then scream persecution whenever someone attacks back?
The rebutter starts with an “exposure” on the author. We here at r/Qadiani do not really care about who the author is but if the author has sanctioned violence against Ahmadis we of course condemn it in no uncertain terms, we abhor violence against innocents. The Rebutter however does make a flawed point that because Mr. Choudhry is a vicious anti-Ahmadi he cannot therefore be relied on for information similar to Ayan Hirsi Ali. This is a common tactic among cultists but is unfortunately not true. Just because someone is against something doesn’t mean they cannot be correct or knowledgeable about it, there’s no inherent connection between being biased against something and being wrong. That being said we don’t know anything about Mr. Choudhry, and hence don’t take him as an authority.
They start by mentioning that the Ahmadi Muslim Community has a very good rating with the UK Charity Commission while alleging that other unspecified Muslim charities are not credible. We agree with the rebutter on this point although we have no idea on how a charity affiliated with the Jamaat being in good standing with the British government has anything to do with other organizations hiding money that are affiliated with the Jamaat.
He next states that the Jamaat forbids taking from the poor. We’re still not sure how this negates the fact that organizations are hiding money from the government.
He then says that the Jamaat provides an excessive (but unspecified) amount of money to Mosques, Qur’an publication (with their interpretation naturally), TV channels, websites, Smart phone apps, as well as schools and hospitals in areas where they proselytize. Again, no idea what this means in regards to them hiding money. If we presumed the worst of the Jamaat (ie, that they were evil men who know the whole thing was a fraud and only wanted their follower’s money) it would still make sense that the Jamaat engaged in activities that would expand their movement, so they would get more money so not quite sure how this negates anything at all.
He then replies that again, the budget of the Ahmadiyya Muslim Association United Kingdom balances and that the only sign of the them engaging in fraudulent behavior is if the them either overspent or underspent (the Jamaat actually underspends by about 3% each year but that could be attributed to them saving money for future use). Both him and Mr. Choudhry appear to be incorrect however that the actually relevant charity in this is Al-Shirkatul Islamiyyah which saves 42% of it’s money every year and only spends 8% on charity
You see ASI in their official report
say that they make £1,588,263 from “Voluntary Income” (this means, people just give them their money, you know as a donation). They then make £6,980,938 in “Activies for Generating Funds” (these are like selling stuff, people are exchanging their money for something, it is not just a free donation). In spending they then spend £4,320,061 in “Fundraising trading” (this means how much they spent in selling the stuff. For example they could have made £6 million in selling books, well they only spent £4 to make said books). As you can see this means that from selling their products/services (or whatever) they make a comfortable ~£1.7 million pounds per year. In Charitable activities they then give £693,897. This means that they raise £1.5 million per year, give £600 thousand, and then make £1.7 million from selling goods/services whatever. In short, a net profit of around £2.6 million per year, and a ratio of 16(earn):3(give). Not quite balanced.
This handy form from the government defines everything in the forms
The rebutter than attempts to refute Mr. Choudhry’s claim that Mirza Masroor Ahmad buys property unrelated to the mission by stating the property the Jamaat buys that is related to the mission. Obviously this is not a rebuttal.
The rebutter did not make a refutation of Mr. Choudhry’s accusation about TJ Holdings.
The rebutter then states that Abul Baqi Arshad did not meet Mirza Masroor Ahmad prior to 2003 and therefore Mirza Masroor Ahmad would not use the 81 year old in charge of 23 organizations that handle money in charge of hiding money, despite the fact that Mr. Choudhry stated that Abul Baqi Arshad didn’t get hold of much until after 2003, where the rebutter states is the first evidence of when they met. Doesn’t sound like a rebuttal.
The rebutter then goes on to make a quick side point that Nusrat Jehan Academy is not named after the great-grandmother of Mirza Masroor Ahmad as Mr. Choudhry claims, but is named after the Nusrat Jahan Scheme. Well… as any Ahmadi would know Nusrat Jahan was the wife of Mirza Ghulam Ahmad and is called Mother of the believers
so yes, it seems likely that the Nusrat Jahan Foundation which is named after the Nusrat Jahan Scheme name probably has something to do with Nusrat Jahan.
Finally the writes about how the Caliph collects hundreds of millions of dollars per year in Britain alone (despite both charities only making less than 20 million pounds hmm…. the rest must be in those offshore firms for sure) lives in a cheap one room bedroom above a mosque and only has a cheap shirt.
Oh yeah, the rebutter then adds a paragraph that answers the accusation everyone wants to know about, why they’re being named in the Panama Papers, and so the reason the Jamaat takes steps to hide their money is really just to hide it from the Pakistani government… despite the fact that all of the organizations named are in the United Kingdom and hence the government of Pakistan has no control over anyways.
Now remember financial sacrifice is incumbent on every Ahmadi so keep giving them your money and not expect them to tell you anything about what they’re doing it. That’s how prophet Muhammad, peace be upon him, got the name the honest right? By demanding people’s money and refusing to tell them what he does with it?
MGA’s death narrative Chronologically, the Al-Badr of June 2nd, 1908 is the first source of information on the death narrative for Mirza Ghulam Ahmad. Mufti Muhammad Sadiq was the editor and he gives very little details in terms of the night that MGA died. He claims to have been present as soon as there was trouble with MGA’s health, however, this is unclear, per the Ahmadiyyafactcheckblog, Mufti Muhammad Sadiq was sleeping in the same building as Noorudin, and Syed Muhammad Ahsan Amrohi (Khwaja Kamaluddin’s house, which was right next door to MGA), he must have been called over after Dr. Mirza Yacub Beg was called and after the injection was stabbed into MGA’s heart. After the injection, MGA died, per the research of this blog, which combines all the narratives, at that point, MGA’s body was moved to the garden area (4am). At that point, it seems that Mufti Muhammad Sadiq came and sat down next to MGA’s dead body.
1908, June 2nd
Al-Badr Albadar 2 June 1908
EVENTS AROUND THE DEATH OF MIRZA GHULAM AHMAD OF QADIAN Extracts from Al-badr, weekly paper published from Qadian page 3 of 2 June 1908.
NO 1: Tajheezo takfeen wa tadfeen – Shrouding and burying of Mirza Ghulam Ahmad.
“IN LAHORE He died in Lahore in the house of Dr Syed Muhammad Hussain Shah Sahib around 10:30 am. Washing the body and shrouding was completed by 2:30pm. About 3 pm a huge gathering took part in the janaza prayer. After that many people ahmadi and ghair ahmadi came to see him. About 4 pm ahmadi ahbaab carried the coffin on the shoulders, took it to the train station where, already train carriage was reserved. At 5:45 the train, that normally leaves Lahore, coffin was placed and other members accompanied it.
HERE ARE SOME OF THE PEOPLE WHO ACCOMPANIED THE COFFIN IN THE TRAIN
Abdul Jabaar berhami, Pir Manzoor Muhammad, family of hazrat aqdas (mirza ghulam) along with children, Mir Nasir Nawab, Khawaja Kamal uddin, dr Syed Muhammad Hussain, Muhammad Sadiq (mufti M Sadiq who is writing this artical) Ittar Deen, Abdul Aziz Mughal, Mufti Fazal ur Rehman with (ahl Bait?), Abdul Karim compasitor, dr Yaqoob Baig, Moulvi Noor uddin, Muhammad Hasan (this is most likely Muhammad Ahsan Amrohi) Hafiz Ahmad ullah, Hakim Muhammad Hussain quaraishi, Babu Ghulam Muhammad, Khalifa Rajab Deen, Khalifa Rajab Deen, Sheikh Rahmat, Hamid Ali, Mir Muhammad Saeed, Noor ? soudagar, Mr Taimour, Choudhry Fetah muhammad, Babu Abdul Hai, Malik Mubarik
Ali, Arab Abdul Hai, Choudhry Zia uddin, Hafiz Ahmad ullah, Abdul Hamid, Zafar ullah, Wali ullah,
Abdul Rehman, Ghulam Qadir, Muhammad Aarif, Syed Mahmood Alim, Sheikh Karim ullah, Syed
Haider Shah, Alahi Buksh, Mirza Khudaa Buksh, Munshi Aziz deen, Abdullah Naqeeb, Mirza Abdul Ghani, Abdul Ali, Muhammad Rafi, Shaadi Khan, Jalil Ahmad, Moulvi Abdu Sitaar, Ahmad Noor, Noor Muhammad, Muhammd Hussain (katib albadr one who writing) Syed Gulzar Hussain, Qazi Muhammad Zahoor uddin (i think Akamal), Abdul Hai student, Muhammad sadiq student, Mirza Muhammad Ismael, Noor ahmad, Abdul Rehman, Babu Muhammad Ashraf BA, Master Muhammad Sharif BA.
Along the route many people joined from Amritsar and Batala. On route Mian Nabi Buksh
Soudagar and Dr Ibaad ullah joined the janaza at Amritsar. Around 10 pm train arrived at Batala, Coffin was kept in the carriage gaurded by the khudaam. At 2 am, ahbaab took their turn to carry the coffin on shoulders arriving at Qadian around 8 am. Coffin was placed in the garden, there everyone accepted Hazrat Moulvi Sahib (noor uddin) as their Imam and took Bait. Before Asar, same day, janaza prayer said, many people from Sialkot, Wazeer Abaad, Kapoorthala and other places joined. Moulvi Sahib gave a speech after Janaza prayer, in which he explained on the point of Zaroorat of Imam and tasks ahead. Janaza prayer was after Asar and it was kept in the garden, for everone to see (his face) at the time there were about 1200 men and women were present, dead body was put in the grave, given to God.
No 2 Translation- AHL BAIT KAA SABAR Last portion of the night between 25 and 26 May,
“Aap kee tabiayt ziada kharab ho gaee thee, us waqat baaz khudaam to aap kay paas bulaa liyaa giaa tha, gin main yay Ajaiz (humble) Muhammad Sadiq editor bhee tha. us waqat say lay ker qareeban 10.30 am, jub kay AAP NAY APNA DAM KHUDA KAY SAPURAD KIA, YAY AaJIZ WAHAN MOJOOD RAHA, (mufti sadiq was present till mirza ghulam took last breath). Is waqat jo sabar aour istiqamat ahl bait nay dikhaiya, wo unheen ka kaam tha (family portrayed extreme patience and steadfastness, was only own to them) bilkhasoos hazrat umulmomaineen (nusrat jahan) nay nahaiyat hee sabar say kaam liya, aour khuda ko yaad kernay kay siwa aap kay moohn say koee kalima naheen niklaa.
The english translation of the above urdu transliteration “His health became terrible, from that time, many youth (khuddam) were called to come to, I was also among them, I was also the editor, from that time (time is unknown) until about 10:30am, until you (MGA) gave up your soul (ghost) to God fully, I was close-by. At the time, the patience and strength shown by the “people of his house” (MGA’s wife and kids), it was the work of the steadfast, especially, Hazrat Umulmohmineen (Mother of the believers)(MGA’s wife) displayed extreme patience (in the face of adversity), and God will remember, from your mouth (MGA’s wife) only the Kalima was recited.”
No 3 translation
This is about how moulvi Noor din was selected and people took allegiance/bait. Here i will
give the list of people who took bait at the time most interestingly Akbar Shah Khan Najeeb
Abaadi who wrote biography of Noor uddin took bait, he was known to be muslim scholar.
Rahmat ullah owner of English warehouse Lahore, Mirza mahmood, Mufti Muhammad
Sadiq, Syed Ahsan Amrohi, Syed Muhammad Hussain assistant surgeon lahore, Moulvi
Muhammad Ali, Khawaja Kamal uddin, Dr Mirza Yaqoob Baig, Khalifa Rashid uddin
Assistant Surgeon, Mirza Khudaa Buksh, Sheikh Yaqoob Ali Editor Alhakam, Ahmad Din
Appeal Nawees (one who writes appeals) Gujranwala, Moulvi Master Sher Ali headmaster
Madrasa Taleem ul Islam, Dr Ibaad ullah Amritsari, AKBAR SHAH KHAN NAJEEB
ABAADI, Nawab Muhammad Ali Khan Mahler Kotla, Syed Ahmad Noor Kabuly, Syed
Haider Shah Qasoor, Bashir Ahmad (son of Mirza Ghulam),Mir Nasir Nawab stood up and
endrosed his support in favour of Noor uddin, by saying that Moulvi Sahib is the rightfull
person to take bait. Hafiz Muhammad Ishaq drawing master Lahore, Abdul Aziz father of
Mian Chiragh Din raees of Lahore, Malik Mubarik Ali Lahore, Moulvi Azeem ullah Nabah,
Nabi Biksh Amritsar, Syed Qazi Aal Muhammad Amrohi, Mufti Fazal Ahmad Jamoon,
Khalifa Noor uddin Jamoon, Moulvi Ghulam Hassan Sub Registrar Peshawar, Haji Ilahi
Buksh soudagar Gujrat, Noor uddin chak no 243, Khawaja Habib ullah Kashmir, Hakim
Muhammad Hussain Qureshi Lahore, Babu Ghulam Muhammad Foreman railway press
Lahore, Qazi Muhammad Zahoor uddin Akmal, Nawab Khan Gujranwala, Syed
Muhammad Ashraf BA of Pind Dadankhan, Moulvi Rahim Buksh talwandi, Syed Abdul
Jabaar, syed Mehdi Hussain mahaajar, Shabrati Banaras, Choudhry Allah Daad
mehlanwala, Babu Fakhar Uddin Lahore, Dr Basharat Ahmad Assistant Surgeon Behra, Dr
Muhammad Din Gujrat, Mistri Ahmad Din Behra, Moulvi Mir Muhammad Saeed
Haiderabad Dukan, Khalifa Rajab uddin Lahore, Mian Muhammad Sharif BA. These are a
few names from a long list. This first bait was taken all day in the garden (where body of
mirza ghulam was placed) 1200 people present.
1915–1917 The Khalifa, Mirza Basheer ud Din Mahmud Ahmad
“He suffered from chronic diarrhea. When he came to Lahore the distemper was further aggravated. The constant stream of visitors left his system no time for repose. In this condition he received the revelation meaning: “The time for march is nigh:again, the time for marching is at hand”. The revelation caused great anxiety among his followers, but shortly there came the news of the death of a friend at Qadian and people were reassured, thinking that the revelation had reference to that event. But when someone asked the Promised Messiahas he said that the revelation related to a much more important personage and did not refer to the deceased. Made anxious by this revelation : My mother expressed the wish that they should all return to Qadian. “To go back now”, he said “is not in my power. Now it is God alone who can take me back”. But despite his illness and the revelation he remained devoted to his work.
In this condition he decided to deliver a lecture on the subject of amity and mutual understanding between the Hindus and the Muslims. He wrote out the lecture and gave it the title “The Message of Peace”. The strain and preparing the lecture further weakened his health. The diarrhea increased. On the night before the writing of the lecture was completed the revelation came meaning “Place no trust in this fleeting life”. He immediately mentioned the revelation to his family and said that it related to himself. The next day the lecture was completed and it was sent to be printed. The following night the diarrhea increased and he became very weak. He roused my mother. When she came, he was prostrate. In her anxiety she inquired what was the matter with him. The reply was , “The same that I have told you about” (meaning death”. After this he had another motion and he became weaker. “Send for Maulvi Noor-ud-Din” He said: And then “wake up Mahmood (the one who is giving this testimony) and Mir Sahib (his father in law)”I slept in a lower room at a slight distance from him. I was called up.
I found him very restless. The doctor had already come and given what help he could. But he did not rally. At last an injection was given. Then he fell asleep. When it was dawn he woke up and performed his morning prayers. His throat was completely hoarse. He tried to speak but could utter no sound. He called for pen and ink, but could not write. The pen dropped from his hand.
He then lay down. Soon a drowsiness came upon him. At about half past ten, his holy spirit passed away to the presence of the August Sovereign, to the service of whose religion he devoted the whole of his life. To Allah we Belong and to Him shall we return. All through there was one word upon his lips and that word was “Allah” (Hadhrat Ahmad, By Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad, Page 58-59)
_____________________________________________________________________________________________ 1923 (december) and 1935 Seerat ul Mahdi: Volume 1, Page numbers 10-11, it should be noted that Mirza Bashir Ahmad wrote this himself, then he sent it to mother for verification. His mother added into it the portion which highlighted in yellow.
“””Mother narrated to me that when Hazrat Maseeh Maud had his last illness and his condition was fragile, I worriedly said “Allah what is about to happen?” To this Hazrat Sahib said “this is that which I used to say”.
This humble one briefly states that on 25 May 1908 on the evening of Monday, Hazrat Maseeh Maud was completely fine. At night after Isha prayer this humble one came to the house from inside and I saw that he was sitting with mother on the bed eating food. I went to lie down on my bed and then I fell asleep.
In the latter part of the night, close to early morning I was woken or maybe due to the sound of people walking around and talking I woke up myself and what I see is that hazrat maseeh maud is extremely sick with diarrhea and his condition is fragile and herbalists and other people are busy in work here and there.
When I first glanced towards Hazrat Maseeh Maud, my heart sank. Because I had never seen his condition like this before then and it had an effect on my heart that this is the ailment of death. At this point he had become very weak. The doctor checked his pulse and it was still. Everyone had thought that he had passed away and suddenly everyone was overcome with shock, but shortly afterwards, there was movement in the pulse again but his condition was still fragile. Morning came and Hazrat Maseeh Maud’s bed was taken from the outside to the room inside.
When there was a good amount of daylight Hazrat Maseeh Maud asked “Is it time for namaz?” Sheikh Abdul Rahman Sahib Qadiani said Huzur it is. He (MGA) patted his hands on the bed and performed tayamum and while lying down, started to pray but while in this condition, he swooned and could not complete the prayer.
After a little while he enquired again that is it time for morning prayer. It was stated that huzur it is. He again performed his intention but I do not remember if he was able to complete the prayer or not. At this point his condition was extremely angst and dysphoric.
Probably at 8 or 8.30 the doctor asked huzur what specific pain/discomfort he felt. But he was not able to answer. So a paper, pen and inkpot were brought and he leaned on his left hand for support while trying to sit up, and tried to write something but he wrote a few words with difficulty and then the pen feebly dragged onto the paper unnecessarily and he (MGA) lay back down.
This last script which expressed the pain of the tongue and parts of which could not be read, was given to Mother.
After 9 o clock Hazrat Sahib’s condition became more fragile and after a short time, he started having difficulty breathing. There was no sound but his breath intake was deep and he was struggling to take a breath. At this point, this humble one was standing next to him.
Upon seeing this condition Mother who was in the next room, was informed. She took leave of some womenfolk and came and sat on the floor next to his bed. At this point Doctor Muhammad Hussain Shah Sahib Lahori punctured (pichkari) his chest with an injection near the breast which caused that area to rise but no improvement was noticed. However some people were offended as to why he was given such pain in that condition.
For some time the breathing difficulty continued and the gap between each breath became longer until he took a long breath and his soul was taken to God.
When this humble one verified Mother’s narration that has been presented at the beginning, and mention was made of Hazrat Maseeh Maud’s death, Mother stated that Hazrat Maseeh Maud first got an urge to go to the toilet while he was eating. But after that for a little while we pressed his feet and he lay down and slept. And I also slept.
After some time he felt another urge to go and he went to the bathroom one or twice to relieve himself. After that he felt a lot of weakness and he woke me with his hand. I awoke and he had so much weakness that he just lay on my bed and I sat to press his feet.
After a little while Hazrat Sahib told me to go to sleep. I said no I will press (massage). In this time he had another motion but the weakness was much that he was not able to go to the toilet so I made arrangements next to the bed and he sat there and relieved himself and then got up and lay back down and I continued to press his feet but he had become too weak.
After that he had one more looseness of bowels and then he vomited. When he finished vomiting and was about to lay down, he had so much weakness that while laying down, he fell face down onto the bed and he hit his head on the wood of the bed and his condition worsened. To this I anxiously said “Allah what is about to happen?” And he said “this is that which I used to say”.
This humble one asked Mother ‘did you understand what Hazrat Sahib meant?’ Mother replied yes. Mother also stated that when his condition became worse and his weakness had become too much I said ‘shall we call for Maulvi Sahib (Hazrat Maulvi Nooruddin Sahib)’? He said call him and also said wake Mahmood.
Then I asked shall I call Muhammad Ali Khan (Nawab Sahib)? Mother states that I do not remember if Hazrat Sahib replied to this or not, or what his reply was if he did reply.
This humble one states that according to hadith, at the time of death Prophet Muhammad (SAW) also suffered extreme angst and high level of restlessness and anxiety/worry and he was in a state of pain and we have seen that at his time of death Hazrat Maseeh Maud’s condition was almost like that.
Those who are unaware will find this point strange because on the other hand they hear and see that the death sufiya and auliya is very comfortable and in a state of peace. In actuality when a prophet is about to pass away all his responsibilities in regards to his ummah are in front of him and the worry of their future is deep in his body.
A prophet knows and realises more than anyone in this world that death is a door which a person will go through and stand before God. So while he is pleased with death on the matter that the time of meeting with the Beloved is approaching, at the same time he is aware of his great responsibilities and the worry of the future of his ummah causes him extraordinary anxiety. However sufiya and auliya are free from such worries. They only have the burden of their nafs. Whereas prophets have the burden of thousands, lacs and millions of people. Therefore the difference is apparent.
(In this narration when Mother stated that upon seeing her restlessness/anxiety, Hazrat Maseeh Maud said “this is that which I used to say”. I enquired from Mother what this meant. She said that by saying this, Hazrat Maseeh Maud meant that just like I used to mention the time of my death is near. So that promised time has come. And Mother stated that through these words Hazrat Sahib gave me reassurance, that there is no need to worry because this is that destined time about which I used to get knowledge or zikr from God. And just like this Promise of God is being fulfilled, similarly other promises from God regarding God’s Help after me, will also be fulfilled and God will Himself be your guarantor).
Mother also stated that Hazrat Sahib used to often complain about having diarrhea due to which he used to experience a lot of weakness and he he dies of this illness.”
Full Transliteration “Bayaan kiya mujh se hazrat walda sahiba ne ke jab hazrat maseeh maud aakhri beemari bemaar huay aur aap ki haalat naazuk hui to mainay ghabra kar kaha “Allah yeh kya honay laga hai”. Is par hazrat sahib ne farmaya “yeh vo hi hai jo mein kaha karta tha”.
Khaaksaar mukhtasaran arz karta hai ke hazrat maseeh maud 25 May 1908 ya’ni peer ki sham ko bilkul acchay thay. Raat ko isha ki namaz ke baad khaksaar bahir se makaan me aaya to mainay dekha ke aap walda sahiba ke saath palang par baitthay huey khana kha rahay thay. Main apnay bistar par jaa kar laitt gaya aur phir mujhay neend aa gaee.
Raat ke pichlay pehr subha ke kareeb mujhay jagaya gaya ya sha’yad logaun ke chalnay phirnay aur bolnay ki avaaz se main khud bedaar hua to kya dekhta houn ke hazrat maseeh maud is-haal ki bemaari se sakht bemaar hain aur haalat naazuk hai aur idhar udhar ma’alaj aur doosray laug kaam me lagay huay hain.
Jab mainay pehli nazar hazrat maseeh maud ke oopar ddali to mera dil baitth gaya. Kyounkay mainay aisi haalat aapki is se pehlay na dekhi thi aur meray dil par yeh hi asar parra ke yeh marz ul maut hai. Is waqt aap bohot kamzaur ho chukay thay. Itnay me doctor ne nabaz dekhi to nararad. Sab samjhay ke wafaat paa gaey aur yakdam sab par ek sanatta chha gaya, magar thhorri dair ke baad nabaz me phir harkat paida hui magar haalat bar sator naazuk thi. Itnay me subah ho gai aur hazrat maseeh maud ki chaarpai ko bahir sehen se utthaa kar andar kamray me le aey.
Jab zara achi roshni ho gai to hazrat maseeh maud ne pooccha “kya namaz ka waqt ho gaya hai?” Ghaliban Sheikh Abdul Rahman Sahib Qadiani ne arz kiya ke Huzur ho gaya hai. Aap ne bistar par hi haath maar kar tayamam kiya aur laitay laitay hi namaz shuru kar di magar aap isi haalat me thay ke ghashi si taari ho gai aur namaz ko poora na kar sakay.
Thorri dair ke baad aap nay phir daryafat farmaya ke subah ki namaz ka waqt ho gaya hai. Arz kiya gaya huzur ho gaya hai. Aap nay phir niyyat baandhi magar mujhay yaad nahi ke namaz poori kar sakay…..
Is waqt aap ki haalat sakht karb aur ghabrahatt ki thi. Ghaliban aatth ya saarray aatth bajay doctor ne pooccha ke huzur ko khaas tor par kya takleef mahsoos hoti hai. Magar aap jawaab na de saktay. Is liye kaagaz qalam dawat mangvai gai aur aap ne baaein haath par sahara le kar bistar se utth kar kuch likhna chaha magar ba-mushkil do chaar alfaaz likh sakay aur phir be-waja zaaf ke kaagaz ke oopar qalam ghaseett-ta hua chala gaya aur aap phir laitt gaey.
Yeh aakhri tehreer jis me ghaaliban zubaan ki takleef ka izhaar tha aur kuch hissa parrha nahi jata tha janab walda sahiba ko de dee gai. Nau bajay ke baad hazrat sahib ki haalat ziyada nazuk ho gai aur thorri dair ke baad aap ko gharghara shuru ho gaya. Ghargharay me koi avaaz waghaira nahi thi balkay sirf saans lamba lamba aur khich khich kar aata tha. Khaaksaar is waqt aap ke sarhanay kharra tha.
Yeh haalat dekh kar walda sahiba ko jo is waqt saath waalay kamray me theen itla dee gai. Vo me chand ghar ki masturaat ke aap ki charpai ke paas aa kar zameen par baitth gaeen.
Is waqt doctor Muhammad Hussain Shah Sahib Lahori ne aap ki chhaati me pastaan ke paas anjkashan yani davai ki pachkari kee jis se vo jaga kuch ubhar aee magar kuch afaka mehsoos na hua balkay baaz logaun ne burra manaya ke is haalat me aap ko kyoun yeh takleef dee gai hai.
Thorri dair tak ghargharay ka silsila jaari raha aur har aan saansaun ke darmiyaan ka waqfa lamba hota gaya hatta ke aap ne ek lamba saans liya aur aap ki rooh Raqeeb aala ki taraf parwaz kar gai.
Khaaksaar ne walda sahiba ki yeh ravayat jo shuru me darj ki gai hai jab dobara walda sahiba ke paas baraey tasdeeq bayaan ki aur hazrat maseeh maud ki wafaat ka zikr aya to walda sahiba ne farmaya ke hazrat maseeh maud ko pehla dast khana khanay ke waqt aaya tha magar us ke baad thorri dair tak hum log aap kay paaun dabaatay rahay aur aap araam se laitt kar sau gaey. Aur mein bhi sau gai.
Kuch dair ke baad aap ko phir haajat mehsoos hui aur ghaliban ek ya do dafa rafa haajat ke liye aap pakhanay tashreef le gaey. Is ke baad aap ne ziyada zaaf mehsoos kiya to aap ne haath se mujhay jagaya. Mein utthi to aap ko itna zaaf tha ke aap meri charpaai par hi laitt gaey aur mein aap ke paoun daba nay ke liye baitth gai.
Thorri dair ke baad hazrat sahib ne farmaya tum ab sau jao. Mainay kaha nahi mein dabaati houn. Itnay me aap ko ek aur dast aaya magar is qadar zaaf tha ke aap pakhana na ja saktay thay is liye mainay charpai ke paas hi intezam kar diya aur aap waheen baitth kar faaragh huay aur phir utth kar laitt gaey aur mein paoun dabaati rahi magar zaaf bohot ho gaya tha.
Is ke baad ek aur dast aaya aur phir aap ko ek kae aai. Jab aap kae se farag ho kar laitt nay lagay to itna zaaf tha ke aap lait-tay lait-tay pasht ke bal charpai par gir gaey aur aap ka sar charpai ki lakrri se ttakraya aur haalat dargaun ho gai. Is par mainay ghabra kar kaha “Allah yeh kya honay laga hai?” To aap ne farmaya “Yeh vohi hai jo mein kaha karta tha”.
Khaksaar ne walda sahiba ko poocha kya aap samajh gai theen ke hazrat sahib ka kya munsha hai? Walda sahiba ne farmaya “haan”. Walda sahiba ne yeh bhi farmaya ke jab haalat kharaab hui aur zaaf bohot ho gaya to mainay kaha maulvi sahib (Maulvi Nooruddin) ko bulaein?
aap ne farmaya bula lo neez farmaya Mahmood ko jaga lo. Phir mainay pooccha Muhammad Ali Khan ya’ni Nawab Sahib ko bula loun? Walda sahiba farmati hain ke mujhay yaad nahi ke hazrat sahib ne is ka kuch jawaab diya ya nahi aur diya to kya diya.
Khaksaar arz karta hai ke hadees shareef me aata hai ke marz maut me aan hazrat sallal laahu alayhi wassallam ko bhi sakht karb tha aur nihayat darja becahini aur ghabrahatt aur takleef ki haalat thi aur hum nay dekha hai ke hazrat maseeh maud ka bhi ba-waqt wafaat qareeban aisay hi haal tha.
Yeh baat na-waaqaf logaun ke liye maujab ta’ajab ho gi kyounkay doosri taraf vo suntay aur dekhtay hain ke sufiya aur auliya ki wafaat nihayat aetmanaan aur sakoon ki haalat me hoti hai.
Sau, dar asl baat yeh hai ke nabi jab faut honay lagta hai to apni ummat ke mutalliq apni tamam zimedariyan us kay saamnay hoti hain aur un kay mustaqbil ka fikr mazeed baraan uskay daaman geer hota hai.
Tamaam duniya se barrh kar is baat ko nabi jaan ta aur samajhta hai ke maut ek darwaza hai jis se guzar kar insaan ne khuda ke saamne kharra hona hai.
Pas maut ki aamid jahaan is lehaaz se us ko masroor karti hai ke wasaal mahboob ka waqt qareeb aan pohncha hai wahaan us ki azeem-ush-shaan zimedaariyaun ka ehsaas aur apni ummat ke mutalliq ainda ka fikr ussay ghair mamooli kurb me batla dete hain. Magar sufiya aur auliya in fikraun se azaad hotay hain.
En per sirf inka nafs ka bar auta hai. Magar nabiyyon per, hazarua, laqqau, cororau insanau ka bauj, pas firk zair hai. ______________________________________________________________________________________________1927 Hayat-i-Nasir: Page # 14
“The night his holiness (Mirza Ghulam Qadiani) fell ill, I was sleeping in my room. When his illness grew severe, they woke me up. I went over to his holiness and found him in great pain. He addressed me saying: ‘I have been stricken with cholera.’ After this, he did not utter a single intelligible and coherent word till he died on Monday, after ten O’clock in the morning.”
“””””””””Mirza ghulam exhausted because of writing Paigham e Suleh, and strenuous work of day and night took its toll, “but 25th May the attack (ishaal) was severe which was the cause of his death. at the eve of 25th, writing Pagham e Suleh all day, he went for an “outing” (on a horse drawn carriage), upon his return, he was struck with this disease again. It started to effect digestion (as he went out must have had some food from outside). They send a message to Dr Syed Muhammad Hussain Shah, and he got an appropriate medicine made and sent. But there was no benefit of it. At 11 pm, at night, due to one very loose (dast) motion, Mirza Ghulam felt extremely weak. They requested Dr Syed Muhammad Hussain Shah and Moulvi Noor Uddin to come. Medicine to give him some strength was given. These two people, thinking this round of diarrhoea is due to strenuous brain work, and if he could get some sleep, he will get better. Thinking that Dr Muhammad Husain Shah and Moulvi Noor Uddin left. But around 2 to 3 am same night (please do not forget he already had one attack at 11 pm) he was inflicted by a big ‘dast’ due to that his PULSE COULD NOT BE FELT (NABAZ BILKUL BUND HO GAI). Again Dr Muhammad Hussain shah, Moulvi Noor uddin and Khawaja Kamal uddin were called for. Also Called for Dr Mirza Yaqoub Baig, on his arrival, Hazrat Aqdas (mirza ghulam) asked him to come near, and said “i have severe attack of Ishaal (diarrhoea) recommend a medicine for me, and he (mirza ghulam) said “truth is that medicine is in the heavens (skies) give me medicine and pray for me too.”
Treatment started, as he was very weak, all the people stayed there, and treatment carried on, but the pulse did not come back (LAIKIN NABAZ PHIR WAPIS NAA AAEE). After this Principal of Medical College Lahore, Dr Sutherland, who was a famous Doctor, was called. But there is not a treatment of death. Hafiz Fazal Ahmad sitting near reciting Surah Yasin. At last 26 May 1908, on tuesday at quarter past 10 in the morning. at Ahmadiyya Buildings Lahore Hazrat Aqdas (mirza ghulam) left this mortal world to meet his maker.”””””””””
Mujadid e Azam Vol 2, written by Dr Basharat Ahmad, published December 1940, states on page No 1205 under the heading “Shaam kee Sair (outing)”
Page 1195 tells us that The wife of Mirza Ghulam was not feeling well and showed her desire to go to Lahore for the change of environment (tabdeely e Aab o hawa), on that request of his wife mirza ghulam performed Istikhara, and he started his journey on 27 April 1908. In Lahore he stayed in Ahmadiyya Buildings, at the house of Khawaja Kamal uddin. As he intended to stay in Lahore for a while, so Moulvi Noor uddin and Moulvi Muhammad Ahsan Amrohi and some other companions (names not given) also arrived. Akhbar Albadr also transferred to Lahore, temporarily so the fresh news could be delivered to the followers. After some days stay, wife of Mirza Ghulam went to see Dr Syed Muhammad Hussain, on one hand she liked his house better and on the other Dr S M Shah insisted for them to move in to their house, as per good medical support so they moved with Dr S M Hussain.
Among other things and meetings going, on 15 May Fazal Hussin visited and Professor Wregge also met Mirza Ghulam during this stay
Page 1205 in Red box, The details are of the stay of Mirza ghulam and his wife in Lahore, 25 May 1908 a day before Mirza Ghulam died, “it was summer time, Hazrat Aqdas (mirza ghulam) accompanying his wife, in the evening, OFTEN went for sair (outing) in Phaeton (enclosed carriage) photo attached. On 25th May 1908 he went out in this phaeton, but he had sad impression on his face, someone enquired, why we see the sadness on Hazoor face. He replied, my state of mind is such like ” a mother as if she had a young child who cannot take care of himself and she were to the child behind”, This was a clear indication towards his death, spiritual mother, the childt she was leaving behind, was “this Jamaat”.
On the picture of Phaeton taken from Zikr e Habib written by Mufti Muhammad Sadiq, it says, “Is main hazrat sahib wisaal say chand rose (daily) qabal shaam kay qareeb hawa khouri kay leay jaya kertay thay”. Just before his death Mirza ghulam used to go out for fresh air, in this phaeton, before the evening falls. So clearly this was the actual buggy used by Mirza Ghulam a day before his death In Lahore.
_______________________________________________________________________________________________ Some additional references
“Huzoor (Mirza Ghulam) could not talk two hours before death. Dr. Mirza Yaqoob Baig and Dr. Syed Mohammad Hussain Shah were the attending physicians. Huzoor asked for paper and wrote on it: ‘I have too much dryness. I can’t talk and some other words which could not be read.”
(Al-Fazl (official Newspaper of Ahmadiyya), Vol. 25, No. 274, November 24, 1937) _______________________________________________________________________________________________ “As his condition became precarious, we stayed by him and continued treatment, but his pulse stopped by 10:15 A.M., on the 26th May, 1908 he breathed his last.” (Al-Hakam, May 28, 1908) ______________________________________________________________________________________________
Urdu: Mujaddid-i ‘Azam (The Great Reformer of the Time), the biography of Hazrat Mirza Ghulam Ahmad by Dr. Basharat Ahmad, and Mujahid-i Kabir (The Great Striver for Islam), the biography of Maulana Muhammad Ali by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui.
TARIKH AHMADIYAT VOL-6 PAGES 110 ONWARDS BRITISH-QADIANI COLLUSION IN CONSTRUCTION OF BATALA QADIAN RAILWAY TRACK AND STATION.
Train service from Batala to Qadian was opened in 1928. Prior to this, it was most difficult for the natives of Qadian to cover this distance of 16 KM, from Batala to Qadian. Bull carts, Tongas, Donkeys, Mules and Horses were used for the transportation of men and goods. Traveling on tonga and bull cars was painful because of the uneven and rough terrain. During the rainy season the town of Qadian was practically cut off from rest of the world due to inundation of the ditches and pits in and around Qadian.
On 28 May, 1908 when Mirza Ghulam Qadiani died at Lahore at about 10.00 in the morning, it took about 20 hours for the dead body to reach Qadian because they have to walk whole night from Batala to Qadian with dead body on their shoulders.
Although Qadian was not situated on main line of Amritsar -Gurdaspur railway section and economically it was not much viable to construct a railway track here, yet In order to facilitate their puppet party, the Britishers approved the plan of Railway track from Batala to Qadian and completed it in a record time.
As per plan, It was to be built upto Botari and onward to Sri Har Gobindpura but once it reached Qadian, the British colonial govt put an end to it and uprooted the rest of the laid track beyond Qadian.
In order to protect costly agricultural land and other property including Bahishti Maqbarah, at the south of the Qadian, Jamat ahmadiyya wanted the train track to enter into Qadian from north. Muslims, Sikh and Hindus of Qadian were demanding that the track and railway Station to be built on the southern side of the Qadian because the agricultural land on the north were mostly owned by them. The construction of track and station on north would also increase the cost.
Khalifa Mirza Mahmoud appointed a team comprising Mufti Sadiq, Munshi Imamuddin and Shaikh Muhammad Din to coordinate with the British Authorities. Mirza Mahmoud deputed Sheikh Muhammad Din to remain with the European Engineer and his Muslim team day and night. They engaged the British young Engineer heading the Railways authorities into negotiation.
Mirza Mahmoud convinced the authorities that the land on South is more precious than that in the North of Qadian. Finally, as usual, the Britishers favoured their puppets. The track was built on the north of the town as per the demand of Jamaat Qadianiyyah. The Qadian Railway Station was also built where Mirza Mahmoud and Mirza Bashir had suggested.
When the construction of Railway line was completed, sweet was distributed among the labourers by the Jamaat. A lavish party was given in honour of the European Engineer and his surveyors team at the Bungalow of Nawab Muhammad Ali Khan sb which was also attended by elder of Jamaat. Talking on this occasion the said Railway Officer told that he had special kind of energy while he was working on this project and he had completed it in the shortest possible time.
On 19 December, 1928 opening ceremony was held, when the first Train departed from Amritsar to Qadian. Mirza Mahmoud, Mirza Bashir, Mirza Sharif and other elders of Jamaat including Molvi Sarwar Hussain were on Board the first train. Jamaat announced a frivolous Roya (dream) of Mirza Ghulam Qadiani regarding the opening of train from Qadian. This roya is not mentioned anywhere else in his books. All Qadiani schools remained closed for celebrating the inaugural of train system.
A tract containing Mirza Mahmoud,s message on the occasion was distributed. Mirza Mahmood declared that opening of this railway train is the sign of Allah in favour of Jamaat, Ahmadiyya students were singing songs and chanting slogans in joy on the train journey all the way from Amritsar to Qadian. Jamaat received many more participants in its next Jalsa Salana because of this train.
However, contrary to the claims of Jamaat,s celebrations and the boastings of Mirza Mahmoud, Allah did not extend this favour (if at all it was a favour) to Jamaat any longer. The party and its leader Mirza Mahmoud who claims himself and his Jamaat to be divinely appointed, has to flee from Qadian in August 1947. Mirza Mahmoud and his mother Nusrat Jehan were even deprived of getting buried in Qadian.
These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:
“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).
In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa. The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).
In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).
Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).
In ‘Izharul Haq’ No. 2, we read: “Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”
“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?” In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”
“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.
Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.
The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.
The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.
The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.
Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:
Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.
Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.
Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?
Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split” “The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.
Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467
CONSPIRACIES DURING LAST DAYS OF NURUDDIN REIGN.
MUHAMMAD ALI LAHORI VERSUS MIRZA BASHIRUDDIN MAHMOUD AHMAD.
On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.
However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.
Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .
Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.
When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.
The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.
On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.
The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.
Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.
The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.
After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.
Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.
To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.
Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.
The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467