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Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house

Maulvi Muhammad Ahsan Amrohi was initially working as a Mullah in the state of Bhopal, he worked exclusively for Nawab Siddiq Hasan Khan, who was the husband of the Queen of Bhopal, it seems that MGA sent him his Braheen-e-Ahmadiyya, I am not sure which volume, however, Nawab Siddiq Hasan Khan tore up the book and sent it back to MGA in that condition.

The references
“””This misfortune encountered by Navvab Siddiq Hasan Khan was the result of a prophecy of mine which is mentioned in Barahin-e-Ahmadiyyah. He had torn up my book Barahin-e-
Ahmadiyyah and sent it back to me in that condition. I had then prayed that his honour might be torn up and that is what came to pass. [Tatimma Haqiqatul-Wahi, p. 37 footnote, Ruhani Khaza’in, vol. 22, p. 470 footnote].””” (also see Tadhikah, 2009 edition, online edition, pages 186-187).

“””Navvab Siddiq Hasan Khan… threatened non-Muslims with the sword of the Mahdi and was at last seized. His title of Navvab was revoked and he wrote very humbly to me requesting me to pray for him. Considering his situation pitiable, I supplicated for him and God the Almighty
addressed me and said:

[Urdu] His honour has been saved from being shattered.

…Finally, after some time he received orders of the Government to the effect that Siddiq Hasan Khan’s title of Navvab should be restored. [Tatimma Haqiqatul-Wahi, p. 37, Ruhani Khaza’in, vol. 22, p. 470] (also see Tadhikah, 2009 edition, online edition, pages 186-187).

Some brief commentary on this statement of MGA from 1907
MGA was fond of claiming to made prophecies many years before and then claiming then afterwards…there are many instances of this type of behavior.  Nawab Siddiq Hasan Khan seems to have fell out of favor with the British govt. in the mid-1880’s.  However, MGA was silent….MGA must sent him the Braheen before that..most likely 1879, nonetheless, MGA never published this prophecy til roughly 20 years later.

Maulvi Muhammad Ahsan Amrohi knew of MGA thru the correspondance with Navvab Siddiq Hasan Khan
This is the context from wherein Maulvi Muhammad Ahsan Amrohi knew MGA or had heard of MGA.  Maulvi Muhammad Ahsan Amrohi was a follower of the Ahle-Hadith sect, he also knew Maulvi Nazir Hussain, who had read out MGA’s nikkah in 1884 in Delhi, he was the founder of the Ahle-Hadith sect.

The rulers of the state of Bhopal contributed heavily to the financing of the Braheen-e-Ahmadiyya in 1878
In Braheen e Ahmadiyya vol. 1 (1879), MGA published a list of contributors, these are those people who sent MGA money for 50 volumes of material, and 300 arguments on Islam (see page 3, BA-vol-1, online edition,

The list
1. Nawwab Shah Jahan Begam, GCSI, CI, Ruler of Bhopal
2. Nawwab Alauddin Ahmad Khan Bahadur, Ruler of
3. Maulavi Muhammad Charagh Ali Khan, Assistant
Deputy to the Prime Minister of the State of Hyderabad
4. Ghulam Qadir Khan, Minister of the State of Nalagarh,
5. Nawwab Mukarramud-Dawlah Bahadur, Hyderabad
6. Nawwab Nazirud-Dawlah Bahadur, Bhopal
7. Nawwab Sultanud-Dawlah Bahadur, Bhopal
8. Nawwab Ali Muhammad Khan Bahadur, Ludhiana,
9. Nawwab Ghulam Mahbub Subhani Khan Bahadur, Ra’ise-
A‘zam, Lahore
10. Sardar Ghulam Muhammad Khan, Ra’is, Wah
11. Mirza Saeed-ud-Din Ahmad Khan Bahadur, Extra
Assistant Commissioner, Ferozepur

(See BA-vol.1, page 3)

Nawab Siddiq Hasan Khan died in 1890 and Maulvi Muhammad Ahsan Amrohi lost his job
As soon as Maulvi Muhammad Ahsan Amrohi’s employer died…he was thus out of a job, he immediately wrote an essay in support of MGA and moved to Qadian later in mid 1891.

15 years after Maulvi Muhammad Ahsan Amrohi moved to Qadian for employment, MGA fabricates a prediction that he claims to have had in 1891
Once it so happened that I was reading the poem of N‘imatullah Wali in which he has prophesied about my advent, has even mentioned my name, and has foretold that
the Promised Messiah would appear at the end of the thirteenth century of the Hijrah. Moreover, he has written a couplet concerning me [in Persian]: It means that the one who is
destined to come will be both the Mahdi and ‘Isa; both names will apply to him and he will make both these claims. While I was reciting this verse, I received the revelation:

This meant: [Persian] I see Maulavi Sayyed Muhammad Ahsan of Amroha has given up his
post in Bhopal State so as to pass his time near the Promised Messiah appointed by God and to strive in support of his claim.

This revelation is also mentioned in the paper “”Qadian”” dated
September 1, 1902, but the first line has instead of . Unless the narrator made a mistake, it seems that this revelation has two renderings. Allah knows best. [Mirza Bashir Ahmad]

This was a prophecy that was very clearly fulfilled afterwards. [Haqiqatul-Wahi, p. 333, Ruhani Khaza’in, vol. 22, p. 346] (see also Tadkirah, 2009 edition, online edition, page 227).

Amrohi was at the first Jalsa Salana in 1891, he was seated on the stage, right next to MGA
See page 417—

Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house (1892)
Just like all the people in the inner circle of MGA, he lived exclusively with MGA and led prayers in the Masjid Mubarak, Maulvi Abdul Kareem and Noorudin also led the prayers in this tiny mosque which was the personal office of MGA(see page 430).  MGA barely went into his own house and never taught his children anything about Islam.  It is unclear whether or not Maulvi Muhammad Ahsan Amrohi;s children or wife also lived with him in Qadian, however, it seems unlikely.

In 1892, Maulvi Muhammad Ahsan Amrohi became a paid Mullah of MGA and took the lead in several debates
Ahmadiyya sources tell us Amrohi was the first paid mullah of Ahmadiyya, starting in late 1892, he then began touring the countryside and helping MGA with debates.

Maulvi Muhammad Ahsan Amrohi and his 2 sons were listed in MGA’s list of 313 in 1896
His two sons were Muhammad Ismael Ghulam Kibria and Ahmad Hasan.

In 1900, he disagrees with the new prophethood of MGA

In 1908, Nooruddin nominates Amrohi as a possible choice for Khalifa
As we all know, Amrohi was highly praised in Ahmadiyya, this is another example, further, by 1909, almost all of MGA’s closest team of writers were forced to move out of MGA’ house, it is unclear if Amrohi also had to move out.

When Nooruddin died (1914), Amrohi was the first to nominate Mirza Basheer-uddin Mahmud Ahmad for the Khilafat
However, just 2 years (1916) later he seems to have been bought out by the Lahori-Ahmadis, he switched sides even after reviewing Mirza Basheer-uddin’s books of 1915, which forcefully promoted the prophethood of MGA.  Mirza Basheer-uddin Mahmud Ahmad covered this topic extensively here (see page 195) and many others…

He died in 1919
His books remain in Urdu and unexplored,

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Maulvi Abdul Karim lived exclusively with MGA on the 3rd floor of MGA’s house

MGA knew Maulvi Abdul Karim since his days at Sialkot in the early 1860’s.  Further, he knew Nooruddin and Mufti Sadiq and worked for Nooruddin as an employee in Jammu.  Nonetheless, when he moved to Qadian in 1891, he lived on the 3rd floor with his wife in MGA’s house. Further, I am sure that his wife, as well as Noorudin’s wife and MGA’s wife all ate together and raised their kids together, hence, there seem to be 20 people living in MGA’s house by 1892.
Here are some names of the main ghost writing team, Maulvi Abdul Karim, Maulvi Mufti Muhammad Sadiq, Maulvi Sher Ali and Hakim Fazl Din of Bhera.  Some other people who came independently, yet still joined MGA’s team was Maulvi Muhammad Ahsan Amrohi, who was also a member of the Ahl-e-Hadith sect, in fact, uptil his job with MGA, he worked for the founder of the Ahl-e-Hadith sect, Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal.  Ahsan Amrohi was an imam under Siddiq Hassan Khan until he died in roughly 1890, he was immediately hired by MGA.  Maulvi Muhammad Ali was another, however, he came via Khwaja Kamaluddin and the prominent Ahmadi’s of Lahore.

The Quotes

“”””When in May 1899 Maulana Muhammad Ali arrived in Qadian, the Promised Messiah gave him accommodation on the third storey of his own house. The ground floor was for guests, while he and his family occupied the middle storey. This storey was adjacent to the Masjid-i-Mubarak and there was a hatch from one room into this mosque through which Hazrat Mirza sahib used to enter the mosque. On one side of the same floor lived Maulana Nur-ud-Din. It was above his room, on the third storey, that Hazrat Mirza sahib made space for Maulana Muhammad Ali.

He had a room and a small courtyard. There was a stairway in the room which went down to the Promised Messiah’s courtyard and the other door opened into the small courtyard. The door of the small courtyard opened on the roof of the Masjid-i-Mubarak. This roof was used in the summer for maghrib and isha prayers, and it was here also that Hazrat Mirza sahib used to sit for his evening gatherings. Next to his room was Maulana Abdul Karim’s room, and his courtyard was also adjacent to the roof of the Masjid-i-Mubarak. From the courtyard next to Maulana Muhammad Ali’s room there was a little stairway going down into a tiny room, and this place served as his office. It was in there that he produced those invaluable English writings for the magazine the Review of Religions,whose language was so perfect that it was alleged that the Promised Messiah must be keeping an Englishman to do the writing!””””  (See “A Mighty Striving” aka “Mujahid-e-Kabir”, written by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui, english translation by Mrs. Akhtar Aziz and Dr. Zahid Aziz).  

MGA and his team planned every single move.  They all lived in the same house and hence knew each other closely.  They seem to have concocted the business of Ahmadiyya and launched it and thus made lots of money.

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Muhammad Ali lived exclusively within Mirza Ghulam Ahmad’s house for almost 10 years, 1899–1909

As we all know, MGA employed many ghost writers.  They were, Nooruddin, Mufti Sadiq, Muhammad Ali, Maulvi Abdul Kareem, The Amrohi, and many many more.  All of these people lived with MGA, and thus knew of all of MGA’s habits.  They were all employees and were promised many fortunes.  Muhammad Ali lived in close-quarters with MGA and his sons and his entire family, in-fact, Muhammad Ali’s wife also lived with him and she must have interacted with the family of Nooruddin, Abdul Kareem and many others who were also living there.

The Quotes

“”””When in May 1899 Maulana Muhammad Ali arrived in Qadian, the Promised Messiah gave him accommodation on the third storey of his own house. The ground floor was for guests, while he and his family occupied the middle storey. This storey was adjacent to the Masjid-i-Mubarak and there was a hatch from one room into this mosque through which Hazrat Mirza sahib used to enter the mosque. On one side of the same floor lived Maulana Nur-ud-Din. It was above his room, on the third storey, that Hazrat Mirza sahib made space for Maulana Muhammad Ali.

He had a room and a small courtyard. There was a stairway in the room which went down to the Promised Messiah’s courtyard and the other door opened into the small courtyard. The door of the small courtyard opened on the roof of the Masjid-i-Mubarak. This roof was used in the summer for maghrib and isha prayers, and it was here also that Hazrat Mirza sahib used to sit for his evening gatherings. Next to his room was Maulana Abdul Karim’s room, and his courtyard was also adjacent to the roof of the Masjid-i-Mubarak. From the courtyard next to Maulana Muhammad Ali’s room there was a little stairway going down into a tiny room, and this place served as his office. It was in there that he produced those invaluable English writings for the magazine the Review of Religions,whose language was so perfect that it was alleged that the Promised Messiah must be keeping an Englishman to do the writing!””””  (See “A Mighty Striving” aka “Mujahid-e-Kabir”, written by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui, english translation by Mrs. Akhtar Aziz and Dr. Zahid Aziz).    

Muhammad Ali moved out of MGA’s house in the early–1909
“””For some time after the death of the Promised Messiah, Maulana Muhammad Ali continued living in his house, and he lived there altogether for eight to nine years. Probably at the beginning of 1909 he moved to a house adjoining the Promised Messiah’s house which was known as the old guest house. Here he stayed for four to five months. After that, he was given a new house by the Anjuman in the Dar-ul-Ulum area where the Anjuman’s school, boarding house, the Nur mosque and a dispensary were under construction. This house consisted of three rooms, one of which was not of solid construction.  Here he stayed till April 1914. Two of his nephews also lived with him, whom he had called to Qadian for their schooling. It was after moving to this house that he started the work on the English translation of the Quran, and he continued doing it for the last four years of his life in Qadian in addition to his other duties.””””(See “A Mighty Striving” aka “Mujahid-e-Kabir”, written by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui, english translation by Mrs. Akhtar Aziz and Dr. Zahid Aziz).

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Who is Mufti Muhammad Sadiq (1872–1957)?

Per Ahmadiyya sources only, he was born in Bhera, Pakistan on January 11, 1872(which was in British India at that time), which is roughly 100 miiles from modern day Rabwah, he died in Rabwah on January 13, 1957 at age 85.  Muhammad Sadiq was a student of Noorudin in Jammu (roughly 1880–1890).  Per Ahmadiyya sources, he was dropped off by his father (Mufti Inaytullah Qureshi Usmani) for religious training in the 1880’s, his father died before 1889, his mother, Faiz Bibi, joined Ahmadiyyat between 1896 and 1897, per Ahmadiyya sources only.  Per the order of Noorudin, he visited Qadian in later 1890 and signed the Bait form, however, he might have also been present at Ludhiana for the firs bait in 1889, since so many lies have been told about this entire event.  He would go back and forth, from his job in Jammu to Qadian quite frequently.  He was never a Mufti, this title was given to him by MGA and other Ahmadi’s, who also seem to have called his father a Mufti, which is also wrong.  In the 1920’s, they also began to call him as Dr., however, we have proved that he had posted fake degrees while he was in America, just in an attempt to fulfill a prophecy of MGA wherein it was stated Mufti Muhammad Sadiq would get degrees.

His wife and children?
Per Ahmadiyya sources, in late 1900, when Mufti Muhammad Sadiq moved to Qadian, he moved in with his 2 children and wife.  They all lived with MGA, in his inner circle, inside of MGA’s mansion.  We are unclear on when they moved out or whatever happened to these kids.

—Son, Muhammad Manzur Umar (born in roughly 1895).
—Son, Abdus Salam Umar (born in roughly 1889). See Seerat Ashab-e-Ahmad video, at the 12:45 mark).  The name of his wife is also unknown.

His father sends him to Jammu to learn Islam from Noorudin.

Late 1890
He travels to Qadian and meets MGA with a letter from Noorudin, vouching for him.  He was working at Jammu Highschool, Noorudin helped him get this job.  He seems to have read Fath e Islam in this era, which again proves that this book was written and published in early 1890, contrary to Ahmadiyya sources.  Maulvi Abdul Kareem was also working in Jammu in those days and he also vouched for Sadiq.

1891 in Ludhiana
While MGA had his famous debates going on, Mufti Muhammad Sadiq was working as a spy on MGA’s behalf.

He seems to have been in Qadian during the double eclipse during Ramadhan.  He also moved to Lahore wherein he got a job in the Office of Accountant General as a clerk, where he worked till 1901.  Nevertheless, he came to Qadian every Sunday to help with editing work.

He moves to Qadian, with his wife and 2 kids and begins to live exclusively with MGA, in MGA’s house.  He was also involved in writing vs. Pir Mehr Ali Shah in this era.  His room was above MGA’s, and thus he heard all the conversations in the mansion.

He writes to Dowie and Piggot on behalf of MGA and issues death prophecies.

He traveled with MGA to his court cases.  This was the famous case of Karam Din.  It seems that MGA was denied a chair in this court case and thus, Ahmadiyya sources tell us that Mufti Muhammad Sadiq would sit on the ground and MGA would hover above him, in some weird type of way.  He was also a teacher at the Talim ul Islam Middle and High School in this era.  Mufti Muhammad Sadiq was ill in these days and was given drugs by Noorudin and MGA which has high levels of opium in them.

After the Talim ul Islam School was shut down, MGA made Sadiq as the editor of the Al-Badr.  Since the old owner (Munshi Muhammad Afzal) and editor of the Badr had died (March 21st, 1905).  This was his only job.

May 1908
Ahmadiyya sources tell us that the offices of the Al-Badr newspaper were moved to Lahore, along with Noorudin and Maulvi Ahsan Amrohi.  However, Mufti Muhammad Sadiq is not mentioned.

May 28, 1908
Ahmadiyya sources tell us that Mufti Muhammad Sadiq was in Qadian and read out the announcement of Noorudin’s unanimous election as Khalifa (see Quotes from the Al-Badr, Issue of June 8, 1908, see also “Hakeem Noorudin” by Syed Hasanat Ahmad, pages 112-113).

He was sent on a preaching tour of British-India and admitted that he didn’t openly teach that MGA was a prophet.

In the Al-Badr, he wrote an essay entitled: What was the occupation of the Promised Messiah?

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

He is totally missing from scene by 1914.

He seems to have been the editor of the Sadiq, which was a new and short lived newspaper (See Walter).

Mufti Sadiq left for England on March 10, 1917 as a missionary. He remained involved in the propagation of Islam during his voyage. He reached London on April 17, 1917, and joined Qazi Muhammad Abdullah who was already active in spreading the message of Islam. Mufti Sadiq spent about two and a half years in England and published many tracts during his stay.

Mufti Sadiq sailed from England on January 26, 1920, and reached Philadelphia in the second week of February. The immigration department blocked his entry into the U.S.A. on the grounds that he was not allowed to preach the message of God.  Sadiq set up his first headquarters in April 1920 at 1897 Madison Avenue in New York City.  On October, 1920, Dr. Sadiq moved the headquarters of the Ahmadiyya mission to Chicago because of its central location. He purchased a house in an affluent area of Chicago, at 4448 S. Wabash, and converted it to a mosque.

He launches the Muslim Sunrise, a new newspaper which would be the mouthpiece of Ahmadiyya in America.  He lies and claims that there are 700,000 Ahmadi’s in the world.

He left America, and returned to Qadian, British India on Sep­tember 18, 1923, and arrived in Darul Aman on December 4, 1923 in the afternoon.

When the Khalifa left for the his tour of the UK, he left Mirza Bashir Ahmad and Mufti Muhammad Sadiq as in-charge.

Different departments were joined together with Sadr Anjuman Ahmadiyya (central executive body of the Community) in 1926 and Mufti Sadiq served as Head of Foreign Affairs, and later as Head of General Affairs, sometimes supervising both divisions. He also continued to pursue writing and public speaking.  He writes and publishes the controversial book, “Zikr-e-Habeeb”, wherein many details of MGA’s life are accidentally revealed.  In this book, he also helped to change MGA’s year of birth from 1839 to 1835.

He was sent to Ceylon (now Sri Lanka) in 1927.  Mufti Sadiq returned to Qadian on November 6, 1927, after completing his mission in Ceylon. He then visited several cities in India (including Kinanoor Cant., Paingadi, Calicut, Bengalore, Calcutta, Brahman Barhya, Dacca, Rangpur) at the direction of Khalifatul Masih II for Tabligh purposes.

he visited Ka­rachi and Calcutta. He traveled to Sri Lanka once again to introduce the teachings of True Islam.

He was sent to the tomb of Yuz Asaf and wrote a book about it.

He became Private Secretary to Khalifatul Masih II in 1935.  He conducted the Nikah ceremony of Khalifatul Masih II with Syedah Maryam Siddiqa on September 30, 1935, and delivered a faith-inspiring address at the time.

He retired himself from the day-to-day duties of Sadr Anjuman in 1937 because of ill health but continued to render religious services as usual.

He migrated to Lahore from Qadian with the Khalifa and then later to Rawbah.

He is sent to Africa by the Khalifa for management and preaching.  He was in Sierra Leone and was sent to Liberia to officially start the Ahmadiyya mission there.

He passed away on January 13, 1957. Khalifatul Masih II led the Namaz-i-Janaza (Funeral Prayer) of this devotee of the Promised Messiah. He was buried in Bahishti Maqbara, Rabwah, Pakistan.

Links and Related Essays

Mufti Muhammad Sadiq r.a. – An Early Ray of Western Sunrise

  1.  Elijah Muhammad and Islam By Herbert Berg pg. 18
  2. ^ Islam in the African-American Experience By Richard Brent Turner pg.124-5, 130
  3. ^ We are All Moors: Ending Centuries of Crusades Against Muslims and Others By Anouar Majid pg 81
  4. ^ Islam in the African-American Experience By Richard Brent Turner pg.116
  5. ^ Elijah Muhammad and Islam By Herbert Berg pg. 19
  6. ^ Islam in the African-American Experience By Richard Brent Turner pg.121Tags
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Who is Amatul Hafeez (1904–1987)? The youngest child of Mirza Ghulam Ahmad

Amtul Hafeez or Amatul Hafeez or Nawab Amtul Hafeez was the youngest child of Mirza Ghulam Ahmad and Nusrat Jahan Begum.  MGA had already died in 1908.  His wife and other people must have arranged for the marriage of Amtul Hafiz (the other daughter of MGA) to the other son of Nawab Muhammad Ali Khan (his son from a previous marriage), his name was Nawab Abdullah Khan.  The marriage was announced on June 7th, 1915 by Maulvi Ghulam Rasul Rajeki and announced in the Al-Hakam, it was also mentioned by MGA’s enemy, Maulvi Sanullah in his newspaper entitled, “Muraqa Qadiani”.  It is unclear when she moved in and lived with this older man.  Amtul Hafeez and Abdullah Khan seem to have had 9 children, 3 sons and 6 daughters, we have only found 6 in the below.  2 of Mirza Bashir Ahmad’s sons and two of his grandsons married four daughters of Amatul Hafiz Begum.

Amatul Hafeez and Nawab Abdullah Khan’s children

1–Their eldest daughter is Nusrat Jehan who is the wife of Mirza Naseer Ahmad Tariq, grandson of Mirza Bashir Ahmad.

2—Daughter— Zakia Begum born in 1923, died in 2017.   She was married to Colonel Mirza Daud Ahmad.

2—-Daughter—-Sahibzadi Qudsiyah Begum Sahiba, she was married to Mirza Majeed Ahmad, who was a first cousin, they  were marred in 1950.

3——-son—- Mirza Mahmood Ahmad,

4—-daughter—-Durre Sameen, who is the daughter in law of Mir Mahmood Ahmad Sahib.

5—- son named Mirza Ghulam Qadir Sahib Shaheed who was married to Amatun Nasir Sahiba, daughter of Mir Daud Sahib.

6——daughter named Fauzia Shameem Sahiba who is married to Syed Mudassar Ahmad Sahib, who is also a life-devotee.

7—-Daughter—Sahibzadi Amatul Bari Begum Sahiba (1928–2015).  Her nikah took place in 1944, she was 16 years old.

Did they move to Pakistan in 1947?
They seem to have both moved to Rabwah, Pakistan in 1948.

In 1948, her husband, Nawab Abdullah Khan sahib had a severe heart attack.  Although, due to Allah’s mercy, he survived, he was never able to lead a normal life again (see page 47).

On August 25, 1962, Amatul Hafiz Begum, the daughter of the founder of the Community, Mirza Ghulam Ahmad, laid the foundation stone for the first mosque in Switzerland.

She died in Rabwah and is buried there.

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Khawaja Kamaluddin and the Al-Fazl in 1919

We have found in the archives an interesting interview that was conducted by the “Qadiani’s”.  They seem to have interviewed a prominent “Lahori” Ahmadi, Khawaja Kamaluddin.  Who had written an extensive book on the split at the end of 1914.  The premise for this interview seems to be that Kwaja Kamaluddin and the Lahori-Ahmadi’s were downgrading the status of MGA to Europe and barely even mentioning Muhammad (saw), however, these were the instructions as given by Noorudin.  Noorudin had defended the Khwaja in 1912 also.

The Copy and paste job

Mumbai, India

Khawaja [Kamaluddin] Sahib arrived at Bombay [now Mumbai] and stayed there for a week. He did not deliver any lecture during these days. Although he used to say that his mission no longer needed the support of Chanda [monetary funds], he privately appealed for Chandaon a number of occasions during his short stay. It is not known if he collected anything or not.

Apparently, Khawaja Sahib seemed healthy but he said that he was unwell. The doctor had also prescribed him to sit aside and abandon all activities because of poor health.

In the given circumstances, Khawaja Sahib constantly complained about his health, so it was not easy to have a regular conversation with him and to have a detailed discussion on the issues of mutual dispute was all the more difficult.

However, this humble one met him twice in those days. We had incoherent discussions on the issues of mutual dispute; the incoherency was due to the fact that whenever the conversation would ensue, Khawaja Sahib would complain of suffering from extreme headaches and the conversation would have to be halted. Either that or at times, someone would come to meet Khawaja Sahib and he would discontinue the ongoing discussion and begin to talk with that person. As a continuous coherent discussion was not held with Khawaja Sahib, therefore I was unable to comprehend the actual idea behind his disputes with the Ahmadiyya Jamaat.

Neither did Khawaja Sahib publicly announce his adherence towards a particular stance nor did he speak against it. So, we can say that in one manner Khawaja Sahib stands by the Lahori group while on the other hand, he stands against it. Therefore, Khawaja Sahib has even admitted on certain occasions that the Lahori Jamaat is also mistaken as is, according to him, the Qadiani Jamaat.

Below is the summary of Khawaja Sahib’s strange and unique discourse which was held during the discussion:

1. Speaking about the tabligh activities of Hazrat Mufti Sahib and Qazi Abdullah Sahib, Khawaja Sahib half-heartedly complemented the works of Qazi Abdullah Sahib while he expressed great displeasure regarding Mufti Sahib. He said:

“It is not at all difficult in London to persuade someone to accept the prophethood of any person and it is a common practice that eminent persons are called prophets over there. For this reason, certain people even call me a messenger and a prophet. Therefore, it is rather insignificant if Mufti Sahib managed to persuade a few persons to accept the prophethood of Mirza Sahib.”

Perhaps Khawaja Sahib forgot to use the word “poison” during the course of the discussion and just because of the enmity which he had for respected Mufti Sahib, the same work which he previously considered as a deadly poison became a trivial matter.

2. Responding to the question as to why he refrained from mentioning [the name of] the Promised Messiahas in London, Khawaja Sahib gave two answers. Firstly, he said, “Maulvi Nuruddin Sahib instructed me to only persuade [the people of] London to accept لَا اِلٰہَ اِلَّا اللّٰہ [There is none worthy of worship accept Allah], but we even manage to convince them to accept مُحَمَّدٌ رَّسُوْلُ اللّٰہ [Muhammad is the messenger of Allah].”

Secondly, he said, “How could we mention [the name of] Mirza Sahib in London? Mentioning [his name] would require us to present his prophecies … but the people of London do not understand these matters.”

I replied, “Are you unaware of the manifest difference between the prophecies of prophets and non-prophets?” He said that he was aware of it but considered it inappropriate at that time.

I asked him, “What did you say about the Holy Prophetsa and how did you mention his name?” He said, “We do not even distinctly present Hazrat Muhammadsa. Islam is against any kind of distinction, therefore we mention [his name] in passing during discussions. Thus, if we do not even present the Holy Prophetsa openly, how can we mention [the name of] Mirza Sahib?”

This humble one deduced from Khawaja Sahib’s discourse that either he lacks true faith in the prophecies of the Promised Messiahas or if he believes in them, then he is unaware of the difference between the prophecies of prophets and non-prophets. Yet if he is aware of it, then he lacks the courage to present them or he has been overawed by the soothsayers of London to the degree that he refrains from presenting even the prophecies of the Holy Prophetsa. Keeping this in view, the way he persuaded people to believe in the existence of the Living and Self-Sustaining God is surprisingly difficult to comprehend!

Khawaja Sahib would give lengthy answers and left very little time for me to ask questions, as a result of which he would refute some of his own previous statements in the extensive discourse.

3. During the discussion on Sadr Anjuman Ahmadiyya and its registered principles, Khawaja Sahib clearly admitted the fact that it was he who prepared its manuscript and the article was also his, and the Promised Messiahas just signed it. [He further said] that utilising all his abilities of law, he had deliberately prepared that manuscript so that the Anjuman could function exclusively and the series of successorship may not advance.

4. Khawaja Sahib was asked as to why he denounced Khilafat when he had himself published an announcement on behalf of the Anjuman regarding Hazrat Khalifatul Masih Ira that the directives of Hazrat Maulvi Nuruddin Sahib would be worthy of acceptance as were that of the Promised Messiahas.In the same announcement, he urged people to take Bai‘at at the hand of Hazrat Khalifatul Masih Ira?

Answering this question, he replied that even he wanted Mian Sahib [Hazrat Khalifatul Masih IIra] to become the Khalifa but Mian Sahib himself refused when people asked him.

I asked Khawaja Sahib, “What is the reason for not accepting Hazrat Mian Sahib as the Khalifa now?” He replied by saying, “I can have a conversation with you at another time perhaps. Currently, I am experiencing another extreme headache.”

5. Discussing the issue of prophethood, Khawaja Sahib said, “There is only a verbal dispute between the Jamaats of Lahore and Qadian [concerning prophethood]. The sense in which Mian Sahib [Hazrat Khalifatul Masih IIra] considers Hazrat Mirza [Ghulam Ahmad] Sahib to be a prophet in his book Haqiqat-un-Nubuwwah [Reality of Prophethood], in short, is that a new Shariah [divine law] is not mandatory for prophethood and instead, receiving divine prophecies is a category of prophethood as well. Hence, the meanings in which Mian Sahib has declared Hazrat Mirza Sahib as a prophet in Haqiqat-un-Nubuwwah, we too consider Hazrat Mirza Sahib to be a prophetin that sense.”

Regarding Maulvi Muhammad Ali Sahib’s book Al-Nubuwwah fil-Islam [Prophethood in Islam], Khawaja Sahib said that Mualvi Muhammad Ali Sahib claimed that a new Shariah was mandatory for prophethood and making all efforts, he had only presented a single argument in his widely extensive book, i.e. “And if there comes to you guidance from Me” [Surah al-Baqarah, Ch.2: V.39]) and interpreted “guidance” as a new Shariah.

Khawaja Sahib did not outright reject Maulvi Muhammad Ali Sahib’s book Al-Nubuwwah fil-Islamand its argument in plain words. However, he carried out the above-mentioned discussion in a tone which suggested his rejection. At that time, our friend Saith Ismail Sahib and Shah Muhammad Khan Sahib were also present. Khawaja Sahib said something peculiar during the discussion … He said that true faith denoted practice and the true meaning of belief could not be fulfilled if it lacked practice.

The conclusion which he drew from that discourse was that practice is a part of belief and the commandments of the Shariah must be practiced, therefore the person on whom it is mandatory to have one’s belief and whose denial makes one fall in the category of a non-believer, he should be a law-bearing prophet. Hearing Khawaja Sahib’s ingenious scholarly discussion reminded us of sihrun-mubin – plain magic – about which people say that as Hazrat Mirza Sahib was not declared a magician by anybody, therefore he is not that prophet or “Ahmad”whose coming was foretold in (the verse):

يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ

“He who will come after me, his name will be Ahmad.” (Surah al-Saff, Ch.61: V.7)

I asked Khawaja Sahib, “As you have explained the wisdom behind the belief, please tell us the meaning of Shariah”, but he did not pay heed to our question. Then I asked him, “Is there a separate Shariah to have believe in God?” Khawaja Sahib replied:

تخلقوا باخلاق اللّٰہ

“Adopt the ways of God.” I then said, “What is meant by having belief in the Promised Messiahasand a mujadid [reformer]? Also, what is meant by believing in Jesusas, Mosesas, all other prophets, angels, hell, heaven and the Hereafter? Is there a separate Shariah of every prophet and is it mandatory for every prophet to have a new Shariah?” Khawaja Sahib did not respond to this question and it was said that Khawaja Sahib’s headache began to worsen.

Our friend, Shah Muhammad Khan Sahib began to massage his head with oil and Khawaja Sahib lay down. I stayed seated in the hope of resuming the discussion after he recovered and in fact to have some more discussions on the issue of Khilafat.

Meanwhile, a person came to meet Khawaja Sahib. He got up and spoke with that person for a significant period of time. Fortunately, he did not experience any headache during that period. Despite having a long discourse, his condition continued to improve. As it was a Sunday and it was time for my lecture in the Ahmadiyya Hall, I left.

A peculiar trait was observed in Khawaja Sahib in that he saw the Jamaat of Qadian and the people of Lahore with the same lens. He does not mention the name of the Ahmadiyya Jamaat before non-Ahmadis at first. However, if he does mention it, then apart from saying that the Jamaat of Qadian is erroneous, he moves on to say that the people of Lahore are mistaken as well, meaning that both are treading the wrong path. In this manner, he responded to the respected non-Ahmadi who came to meet him in my presence.

In one way, I am grateful to Khawaja Sahib, but on the other hand, I am displeased; grateful in the sense that he acted with patience when he came across the name and mention of Hazrat Khaliftul Masih II and did not use any harsh words while talking with me, however I complain … on the grounds that Khawaja Sahib did not show tolerance when he came across the mention of Hazrat Mufti Sahib and, in fact, became furious.

(Translated by Junaid Ahmad Waraich, Pakistan)

Links and Related Essays

100 Years Ago… – A discussion with Khawaja Kamaluddin Sahib

What is “Hujaj-ul-Kiramah” by Nawab Siddiq Hassan Khan of Bhopal?

Hujaj-ul-Kiramah was a book written by the one of the founders of the “Ahl-e-Hadith” sect of Muslims in northern India.  Nawab Siddiq Hassan Khan was married to the Queen of Bhopal, who gave lots of money to MGA for the creation of the Braheen e Ahmadiyya Series.  In roughly 1884, Nawab Siddiq Hassan Khan tore up MGA’s Braheen e Ahmadiyya book and sent it to Qadian in that state, Nawab Siddiq Hassan Khan was dead by 1890.  Later in 1907, MGA claimed that he died abruptly as a result of disrespecting MGA’s book (See Haqiqatul Wahy).  He seems to have written Hujaj ul Kiramah in late 1883 or early 1884, see ROR May-1908.

Some of his main followers joined MGA
Maulvi Muhammad Ahsan Amrohi, who was also a member of the Ahl-e-Hadith sect, in fact, uptil his job with MGA, he worked for the founders of the Ahl-e-Hadith sect, Syed Nazeer Husain from Delhi and Siddiq Hasan Khan of Bhopal.  Ahsan Amrohi was an imam under Siddiq Hassan Khan until he died in roughly 1890, he was immediately hired by MGA.

1891—After Nawab Siddiq Hassan Khan died
MGA and his team wrote “Nishan Ismani” (Heavenly Sign in english) and published it in the early part of 1892.  They quoted him extensively in terms of the Mahdi.

MGA and his team write, “Haqiqatul Mahdi” (the reality of the Mahdi), they quote Nawab Hassan Khan extensively.  This was a short book which compared the beliefs of the Ahl-e-Hadith vs. MGA.


(Hijajul Kiramah, page 64, (See ROR, May–1908)

“””He (the Mahdi) will fight battles, and draw treasures, conquer city after city and subjugate the whole world, from East to West.  The Kings of India will be brought to his presence with chains round their necks””””

“”I say there is no monarch in India at present ; there are only some chiefs, Hindu or Muhammadan, but they are not independent  rulers, nay, they are only rulers in name.  The great rulers of this country are Europeans and probably will remain the rulers till that time, and therefore they shall be brought into his presence, or it may be that by that time the rule of some other monarch may be established here”””
(Hijajul Kiramah p.344)(Via
Refutation: The Truth About the Eclipse by  Mohammed Alladin (ra).  
A summary

Thus Nawab Siddeeq Hasan of Bhopal wrote in his book Hijajul Kiramah that according to astronomers the lunar eclipse does not occur on any date other than 13th, 14th and 15th and the solar eclipse does not occur on any date other than 27th, 28th and 29th.

(Hujajul Karamah, p.358)(See also the english ROR, May–1908).(see also “THE IMAM MAHDI” BY HADRAT MAWLAWI SHER ALI – PART I (TRADITIONS ABOUT THE MAHDI), retrieved on 7-1-19).  

“””Qirbati says in his book, the Tazkira, that the place of birth of Mahdi is the Western land (the Magrib).  From there he shall come by way of sea””””.

“””By a man in this tradition is meant the Mahdi and the tradition shows that the Mahdi shall not only be born at Medina but also make his appearance there”.

“”””It is related that the Mahdī shall appear from the Masjid al-Aqsā.””””

(Hujajul Karamah, p.363)(Via Truth about Ahmadiyyat by B. A. Rafiq, online edition, retrieved on 7-1-19,

“””When the Mehdi, peace be on him, starts his campaign for the revival of the practice of the Holy Prophet, and to put down innovations, the contemporary divines, who are committed to following the jurists and are devoted to their leading men of the past and to their ancestors, will say that he seeks to ruin their faith and the Muslim community. They will rise up in opposition to him and according to their custom they will declare him a disbeliever.”””

“””The Mahdi shall appear at Mecca at the time of the night prayer”””
(Hujajul Karamah, p.365)(See also the english ROR, May–1908, (see also “THE IMAM MAHDI” BY HADRAT MAWLAWI SHER ALI – PART I (TRADITIONS ABOUT THE MAHDI), retrieved on 7-1-19).  

“””There is no doubt that in the chain of narrators of most of the traditions there are persons who were careless, of bad memory, weak or of feeble judgment and had other faults. These weak and faulty traditions, taken collectively bear evidence to the truth of the fact that the Mahdī shall appear in the latter days, though there are very few of them that are pure.”””
(Hujajul Karamah, pg. 380). (See also the english ROR, May–1908).  

“””The traditions regarding the period of Mahdi’s ministry conflicting.  Some traditions give the period as 5, 7 or 9 years, some give it as 7, some as 9 ; some say, he shall not live for less than 5 years and more than 9 years, some give the period as 19 years and a few months, some as 20 years, some as 24 years, some as 30 years, while there are others that give the period of his ministry as 40 years”
(Hujajul Karamah, pg. 381)[See also, “Haqiqatul Mahdi” (the reality of the Mahdi)]

“””Jesus will descend from heaven and become a minister of the Mahdi; and the kingdom will belong to the Mahdi.”””
(Hujajul Karamah, pg. 384).  (See also the english ROR, May–1908, (see also “THE IMAM MAHDI” BY HADRAT MAWLAWI SHER ALI – PART I (TRADITIONS ABOUT THE MAHDI), retrieved on 7-1-19).  

“All the traditions that relate to the appearance of the Mahdī, the events, the occurrences, the dangers and the conquests of his time etc., only show the truth of his appearance, in whatever way it may be.”
(Hujajul Karamah, pg. 424)[See also, “Haqiqatul Mahdi” (the reality of the Mahdi)]

“”””Jesus, like the Mahdi, will spread Islam with sword. And there will be only two consequences of it; the killing [of the non-Muslims], or their accepting Islam.”””


Links and Related Essays

See, ROR, May-1908

In 1933, the Ahmadiyya Khalifa said that women should not work

Mirza Basheer-uddin Mahmud Ahmad is said to be worse than MGA when it came to women/men and his sexual desires, in fact, the Lahori-Ahmadi’s have commented on this topic extensively.  Nevertheless, in 1924, the Khalifa’s second wife (Amtul Hai) had died mysteriously.  The Khalifa had just came back from his tour to England, it is said that this wife of the Khalifa had been writing letters to newspapers and telling them how bad her husband really is.  She (Amtul Hai) seems to have lived with the Khalifa’s first wife and mother in MGA’s home in Qadian (as well as wife #3).  This 14-15 year old girl, Sara Begum (the Khalifa’s wife #4) seems to have also met Amtul Hai (the Khalifa’s wife #2) in 1923, in the Khalifa’s house, the Khalifa heard her speaking about how she read the Ahmadiyya newspapers and etc.  Sara Begum’s father was Abdul Majid Bhagalpuri (Central India).  Sara Begum would become the Khalifa’s 4th wife.  Abdul Majid Bhagalpuri is totally unknown in Ahmadiyya history, he seems to have been a professor in Arabic somewhere in Baghalpur, the Khalifa was in Baghalpur for a Jalsa in 1923, which led to the engagement.  In urdu, the Khalifa describes his marriage to this “bachee”, which means female child.  The quote in the below is from Anwarul Aloom on 23 June 1933.  “meri sarah” was also published in 27 June 1933, just 4 days later.  His wife died on 27 june 1933 as quoted in  Al-Fazl.  Al-fazal of 16 May 1933, “Date and time of death: Sarah Begum Sahiba died on Saturday, 13 May 1933 at 1.45 pm.  Sarah had went into labor on the same day 13 May 1933, a girl was born, and after about 2 and half hour, she died of heart failure, (her heart stopped) in them days real cause of death was not ascertained. In any case she died.  Anwarul Aloom vol 13 page 94, 95 and 96, that is where he says “purpose of writing this article” that women should stay at home and serve the man, and not go out to work.

Pakistani’s disagree with the Khalifa
As we all know, Benazir Bhutto became the first ever elected female leader in the Muslim world.  She was the daughter of the famous Bhutto who Ahmadi’s had voted for in 1970-1971, he also made Ahmadi’s as non-Muslims per the request of Mirza Nasir Ahmad in 1974.  Thus, Pakistani’s have evolved faster than the Mirza family.

The children of the Khalifa from this marriage were all controversial
There were 3 children, 1. Mirza Rafi Ahmad, son–Born on March 27, 1927, 2. Amatul Naseer Begum, daughter, born in roughly late 1930, was 3 1/2 years old when her mother died. and 3. Mirza Hanif Ahmad, son, born in 1932, died in 2014.  Sara Begum was dead by 1934, she seems to have died while giving birth, both the child and the mother died tragically.

Who is Dr. Hashmatullah?
He accompanied the Khalifa to England in 1924. He was from Patiala.  He seems to be the person who brokered the deal for the Khalifa to get married in this instance.  Dr. Hashmatullah tells us that Sara Begum was a friend of of his own wife.

Why was the Khalifa talking about this subject?
The Khalifa had already had been speaking to a new potential wife in 1923, when he seems to have visited Bhaghulpur.  The Khalifa was speaking to the young daughter (aged 14-15) of Maulana Abdul Majid Bhaghulpuri via letters.

The quote

The quote typed out
“”””Many girls are studying just for earning and employment, although the work of a woman is not employment.  This trend of employment is one reminiscence from the cursed reminiscences of western culture.  Islam has placed the responsibility of providing income on men.””””(Anwar ul Ulum, vol. 13; Meri Sarah, page 23).

Some additional quotes from this same era, most likely this same essay
“…my own thought was turned towards this that to inculcate the habit of higher learning among women and to create a strong bond between them and the Organisation, I should marry a woman who should be educated and whom I could train to carry out the duties of education.”

“I have not forgotten my loss and to this day, I have not offered a single obligatory prayer in which I have not prayed for the late Amtul Hai…Seldom is there a soul who keeps alive the memory of the deceased. However, God has blessed me with loyalty and faithfulness…I believe that to keep alive the memory of the deceased is an edifying grief, a delightful sadness and a gratifying hardship. This grief is better than a thousand joys and this sadness better than a thousand delights. The pain of love is not a pain but an elixir. The pain of faithfulness does not burn rather it is like a kiln which cleanses the heart and leaves it shining and polished. And the soul of man becomes free of all impurities as it breathes at a superior blissful station where the air is remarkably pure and gentle. If I was not burdened with the leadership of a Community. If through foolishness or cleverness, I was not mindful of the progress of a small Community, far from marriage, the very idea and its thought would have been a blow for my wounded heart. But I am hopeful of the favours of Allah Almighty.   “…I believe this (marriage) is also not a source of happiness for the other party. One cannot have high hopes from a man who is not very healthy, who is financially impoverished, who has no love for the world and whose first two wives
are alive…Therefore, I believe they are also making a sacrifice.”
(See Fazl-e-Omar, online english edition, pages 219-220).  

Links and Related Essays

Hakeem Noor-ud-Deen – Khalifatul Masih I – The Way of the Righteous

The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women

The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam

Hani Tahir on “Ijazul Masih” – “The miracles of the Messiah”

This is an Arabic-only book by MGA and his team of writers which was prompted via MGA’s challenge to Pir Mehar ‘Ali Shah.  In his challenge issued on July 20, 1900, MGA wanted to put at rest various insinuations against him about his lack of knowledge of the Arabic language.  The Muslims of the Punjab knew about MGA, they knew that MGA was using ghost writers and he could barely even speak in Arabic.  MGA’s team invited all so-called scholars and ulema’ specially Pir Mehar ‘Ali Shah to demonstrate their eloquence and fluency of Arabic by participating in a seven-hour live contest of writing a commentary in high flown Arabic on 40 verses on a surah selected through drawing a lot at a public meeting in Lahore where all should gather including MGA (see Hidden Treasures).  We have posted a few officially translated portions of this book here.  MGA never went to the public meeting and was thus humiliated, instead his team wrote this book on that occasion.

Hani Tahir’s commentary on this book
This is the second edition of the book, whose first edition was published eight months ago.

The book consists of four chapters:

The first chapter shows that there was no challenge from the Mirza’s side; it was just an escape from facing the payment of the dowry.

The second chapter speaks about the content of the Mirza’s book “Ijazil Masih”, and shows that the content is hollow and petty, and that no sane person can say what was mentioned in this book; for example: that the age of the world is seven thousand years, and that the Quranic chapter ‘Al-Fatihah’ includes mention about the Mirza’s advent.

The third chapter talks about the language of the Mirza in this book, where there are dozens of grammatical errors, and there are weak expressions and poor language, and there are 71 expressions that are stolen from Al Hariri and Al Hamdhani.

The fourth chapter shows the lies of the Mirza after the publication of this book, and it shows how he escaped from confronting Sanuallah when he came to Qadian to meet him after the publication of the book.

Links and Related Essays

#VisitAMosque #MessiahHasCome #Ahmadiyyat #TrueIslam #Ahmadiyya #ahmadiyyafactcheckblog #ahmadiyyatrueislam #ahmadiapartheid #rabwah #qadian #meetthekhalifa

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