The family of Fauzia Faizi Her father was Professor Faizi (Faiz-ur-Rehman), he taught at T.I. College in Rabwah, Pakistan for many years. He seems to be related Maulvi Barkat Ali. Her father had 3 brothers and 3 sisters, 7 in total. On her mom’s side she is directly and closely related to Mirza Tahir Ahmad. Her mom (Seema) was the eldest daughter of to Syed Wali Ullah, who was a son Dr. Syed Abdus Sattar Shah. Seema had 6 siblings, 5 sisters in total and 2 brothers. Fauzia Faizi’s uncle was Malik Aziz-ur-Rehman.
GR Awan is the Author of Book AHMAQON KI JANNAT. His family belonged to Chota Sahiwal district Sargodha, Punjab Pakistan. He was born in Lahore. His Father Sufi Fazal Karim was an officer of Agriculture Department Government of Pakistan. because of his father,s posting to Rabwah, GR Awan has to move there and get admission in Taleemul Islam in class 5, in 1965. He remained there till he graduated from TI College Rabwah. GR Awan authored this book based on his personal observations and memories of Rabwah. He is a journalist and has served with renowned newspapers Jang and Nawai Waqt in Pakistan. Since the book sheds light to the life and behaviour of Jamaat ahmadiyya and its handlers Mirza Family particlularly the time of Mirza Nasir. we have attempted a summary of few chapters of the book in english language here.
FATHER’S MEETING WITH MIRZA NASIR
On arrival at Rabwah, father held a meeting with Mirza Nasir, and told him that he will shift his office and residence in city as the official accommodation was far away from the city. He assured him to extend all cooperation as far as his department is concerned but he will not tolerate with any intervention in his religious matters. Mirza Nasir told my father that the former Officers did not cooperate with them so they had to hire their own staff to look after their lands, gardens and crops. Mirza Nasir then helped in acquiring a a vast house and sufficient accommodation for my father,s office in the city of Rabwah.
LIFE IN RABWAH
I arrived at Rabwah in 1965 along with my family. Abbaji (father) received us at bus stand and put our baggage in an old tonga pulled by a wavering horse. The road was broken and bumpy. We reached at Ameen Manzil situated in the western side of city in a lane called Alfazl wali gali. I found strange kind of writings on the city walls, all the way from bus stand like Ghulam Ahmad ki Jai, King would seek blessing from your dress.etc. Rehmat Bazar Ghalla Mandi was nearby, on one side of our house was the house of Mistri Fazal Din of Siberia, Noor Ahmad Abid the Sadr Town committee lived on the other side of our house. Ibrahim Pehelwan was another neighbour. The house faced a vast ground and Chacha Muhammad Hussain , Ch Sarbuland Khan and Baba HILJUL lived across the ground. Another personality, worthy of mention, lived there called Sufi Basharatul Rehman who was a Professor in Arabic and later became the Principal Taleemul Islam College.
At every big road in Rabwa there were big sign boards with the warning that smoking is banned in Rabwah. So every stranger in the city has to hide his cigarettes but there were many shops selling cigarettes openly. Selling Cigarrettes was allowed but smoking was not. However, I saw many teachers of TI School and elders of Jamaat smoking openly. Dr. Parwazi, Mirza Majeed aka Mojoo were one of them. This proves that Jamaat has duplicity in its policy.
All the houses in Rabwah were constructed in L shape. Each house has a tree. Telephone exchange was installed recently in Rabwah so every house has a telephone connection in it. Gas connection was provided to Rabwah as early as in 1965 when the rest of the country did not have this facility.
It is generally observed that beard makes one,s face full of blessings but it made the faces of Qadianis uglier. Every Qadiani in Rabwah has a strange kind of beard on his chin only. Later I came to know it was called french cut beard. Every young and old wore a cap on his head under the instructions of Ghulam Ahmad. These caps were Rampuri Cap, Jinnah cap and Liaqat cap.
I made some shopping from Bazar in Rabwah along with father. Big shops in Rehmat Bazar were Lahore House, Shahid cloth House, Naeem Pumpy House and DarulKhair Gen Store. Darul khair and Shahid cloth were looting the customers with both hands and there used to be the herds of Houris in the shop whole day. Noor Kajal and Rings having insignia of “Alaisallahu bi kafin abdah” were sold at all the shops. When asked, we were told that Rings have the Ilham of Mirza Ghulam Qadiani and the Kajal was made according to the chemical formula of Hakim Nuruddin.
At the corner of our lane was the office of daily Alfazl it was only a qadiani Jamaat preaching circular. It has the news of performance of Qadiani missions, old sermons of Mirza Qadiani and Ishtihar of Noor Kajal and medicine for digestion. It propagates that Qadiani religion is progressing fast across the world. Roshan Din Tanvir, a frustrated kind of a man was editor of this newspaper. The printing press of this newspaper was installed at some unknown place where some Qadiani propaganda books were also printed and published secretly. All the Qadianis were bound to purchase this paper.
QADIANI TABLEEGH ATTEMPTS ON MUSLIMS
Before we reached Rabwah some ahmadi Families in our maternal town Bhera has informed their ahmadi relative in Rabwah about us so they started to invite us on meal. Among the families which gave us very best protocol was the family of Atau rehman. This Bhera origin family was called Physics family as the Father Mian Atau rehman was a professor in Physics at Degree college Rabwah and four sons were all master degree holder in Physics. Mian Ataurrehman, the father had three daughters two of them were teachers at Nusrat High School and one being my class fellow.
They offered to teach us after school time so I along-with my sisters started to attend tuition classes from the girls. They teach us in a gentle manner they offer us a drink of cold milk daily during the class. The girl did not talk us on religion but their mother used to tell us that she recites the poetry from Durre Samin, when asked what was Durre Samin, she told that this is the poetry of their Mirza Ghulam Ahmad. One of the girls used to ask me , have you seen Hazrat Masih e Maoud I would say no. So she would say OK I will show you. One day I said lets show me your Masih e Moud. She was very pleased to listen to this. So she went inside and brought a photograph of Mirza Ghulam Qadiani which I saw for the first time. It looked very bad to me so much so that I could not control my emotions and said is he a prophet ? Prophets are not so ugly. The girl’s face got pale to listen to this blunt remark. From that day, the behaviour of the family got changed and they lost interest in us. Abbaji told us that they will not teach us anymore. So we decided not to go their any more.
Saleha Khatoon an Ahmadi lady of Bhera origin, came to see us. Her visit was intended to try her luck regarding our conversion to ahmadiyyat. She found my mother speaking native language of Bhera and said Bhen ji tusi apni boli nai badli? meaning sister you did not change your native language in this city. Mother due to her witty nature has guessed that she has come for tableegh purpose, so she said “Sister neither we change our language nor our religion”. Saleha Begum saw her trick failed so she fired another arrow saying Bhen ji there is a meeting in our locality on each Thursday where useful religious informations are shared. You may come to that meeting this will help you knowing about others. Mother again thwarted this attempt by saying that she has a lot of work at home and secondly there is a big difference between my religion and your’s so she do not consider this meeting to be of any use.
At the same evening the younger brother of Saleha’s husband came to Abba ji and said my sister in law came to your house for tableegh but she ran away after listening to the befitting reply of your wife. Then he said they don’t take care of me. I am an educated person but having no job. Can’t they arrange a job for me? Then he abused Mirza Qadiani and his family and said I have no option otherwise I would have send curse upon this religion.
Once Rashida begum from neighbourhood came to mother and said now when our hazrat sb has visited your house, you may accept ahmadiat. Mother said we are already ahmadi but not Mirzai. As regard the visit of Mirza Nasir to our house is concerned, he is a friend of my husband, Before partition many hindu and Sikh elder used to visit us but we did not accept their religion so why would we accept your religion. We are rather the ummat of our beloved prophet Muhammad peace and blessings of god almighty be upon him and do not need any other religion.
Hidayatullah Khan a Pathan from Charsadda became friend of Abbaji. Telling his story of how he became ahmadi, he said before partition, once he went to a friend in Gurdaspur where he met a man who took him to Qadian. He took me to the house of one of his relatives who had a beautiful girl. I myself was a young handsome guy at that time and got fascinated to see the girl, they offered me to accept ahmadiyyat and get marry to the girl. So I accepted ahmadiyyat without any hesitation. They married the girl to me. Since my parents were dead against Qadianis so I could not go back to them ever since. He said he moved to Rabwah after partition and now after spending long time in Qadianism, I came to the conclusion that it is a false religion and now my wife is also convinced to this belief and both of us wants to repent from this religion. Abba ji sent them to Sufi Barkat sahib of Salarwala where the Khan sahib reverted to Islam and left Rabwah for his native town for ever.
Talib Hussain was a Baildar (Canal worker) with Abbaji. His neighbour a Qadiani couple Zafar and Zubaida trapped him. Zubaida acted in a manner as if she has fallen in love with him. Both husband and wife did their best efforts to convert him to the ahmadiyyat. He was about to accept ahmadiyyat when Abbaji came to know of it. Abbaji did his counselling and threatened him that if he did not mend his ways, he would get him transferred to some far flung area. Abbaji took him to Sufi Muhammad Ali of wadi e Aziz where he did baiyat. When Zubaida and Zafar came to know that Talib took baiyat with some other pir instead of Mirza Nasir, they closed their doors to him for ever.
MAGIC BOX OF MIRZA NASIR
Mirza Nasir the then Khalif permits common Qadianis to have meeting with him twice a week. Poor ahmadis have to face lot of hard ship for getting appointment. They used to come and say Huzur Assalamo Alaikum huzur make dua for me. Then they put cash, prize bond, jewellery and other valuable items in that box. When I met Mirza Nasir along-with Abbaji, I saw that magic box and watched how poor people put their hard earned money and valuables in that box. The income from that box goes to khalifa,s personal account.
FLOODING DID NOT CAUSE DAMAGE TO RABWAH
In 1972 flooding caused great damage to almost all part of the country. The river streams also damaged nearby city of Chiniot but Rabwah remained intact because of its height and mountains surrounding it. My ahmadi class fellow would say to us muslims see this is the miracle of ahmadiyya that all parts of country was hit by flood except one place and that was Rabwah. Now you people have left with the only option to accept ahmadiyya otherwise the flood would sweep you one day. Once I said there are two places, you forgot to mention one more place that has not been hit by flood. Curious to know the other place the ahmadi immediately asked about other place. I said one is Rabwah and the other is Heera Mandi of Lahore. A place known for prostitution, music and singing. This reply silenced qadianis. I said these two places do not deserve flooding but they deserve to be hit by Azab.
I SAW SO CALLED SAHABIS IN RABWAH
Once I was sitting at the shop of Saleem Mochi (a shoe mender) I saw an old man with wavering legs and shivering hands came to the shop. Suddenly the shop was surrounded by large gathering and every one was looking at that old man lovingly. They all wanted to listen from him the happenings at MGAQ,s time. After a little pause he started to tell strange kind of stories of Mirza time. He also narrated a joke which was vulgar and obnoxious. I felt it very awkward to see an old person using such filthy language. When he left, I asked about him. I was told that this was a sahabi of their fake prophet. I kept quite thinking about the level of prophet whose sahabi was like this.
I happened to meet another Sahabi like this who was in his eighties. All his conversation would end at the topic of sex. He would say people in Rabwah think I was an impotent ox so young women used to sit beside me in a tonga or bus thinking that I am a harmless person for them but only I know that it becomes very difficult for me to control my sex desires when their body touch with mine.
In Rabwah I happend to see another Fake Sahabi of fake prophet who was about to complete a century of his age. He was fond of getting married to a young beautiful girl. He was known as Arey arey tere ghar te Minarey in punjabi phraseology. He was a short heighted, black complexioned with a stereotype qadiani turban. I found him supplicating in the middle of the market at the roar of Ameen Ameen by gathering. His supplications was as under :-
“O Allah give me a hill of wealth that I get buried under it. I could not find a way to come out of this wealth heap. People to come get me out of this. Give to me a large villa having gardens and army of slaves and concubines. If I call one of them they all come running to me.
O Allah once all this is done then send a cute young aged and frail body wife who fell in love with me and i get married to her. We live there in that house a happy and peaceful life after our marriage. Then we sing this song Arey Arey terey ghar te minarey. “
After the end of supplication Baba starts singing and dancing. He danced too much that young people could not match his stamina of dancing. Once the show was over I asked some body as to who was this baba, the answer was Sahahbi of Hazrat sb. MGAQ.
The author has narrated so many things about homosexuality in Rabwah and the loose characters of Mirza Family youth but we do not touch them for the sake of brevity and decency. Author has also included some articles in his book about word Rabwah, Qadiani Jamaat hate for Allama Iqbal, a renowned philosopher poet. And ahmadis who are sick of ahmadiat but can’t break the shackle of system. etc etc. Any urdu knowing person can read the whole book available on internet.
_____________________________________________________________________________________________ Links and Related Essay’s https://ahmadiyyafactcheckblog.com/2020/09/15/affaf-azhar-is-also-an-ex-ahmadi/
This is a good podcast if you want to hear that beginning at about the 13th minute mark.
Throughout she mentions that she does not agree ideologically/religiously with AK Shaikh. Also goes on to mention a couple of times that she came on this platform because she believes that audience of AK Shaikh needs to hear about human rights and humanity [alluding that she things religious, conservative crowd does not have any idea of human rights]. Some of the points I found interesting in her statements:
She says that the use of religion as an oppressive force and the culture around that in Rabwah is not very different from any other town or village of Pakistan [I am assuming that she is talking of areas of a comparable size and socioeconomic status]. The only difference for her is that Ahmadis are often silenced in the name of “Nizaam-e-Jamaat” when others are open to seek remedies like courts etcetera.
Her experience of seeing Mirza family girls treated in a special way at school… but that is more or less expected after so much that I have heard of already from trusted sources.
Men oogling schoolgirls in Rabwah with their hands moving between their legs. She goes on to say that this is prevalent in Pakistani society not just Rabwah.
Taboo around sex education and safety of minors from sexual assault.
Threats of divorce around not openly voicing or pursuing cases of sexual harassment or assault.
Nonseriousness and irresponsibility around women’s issues. She relates a story here about her own experience for which she claims the file would still be with Amoor-e-Ammah, Rabwah. After severe sexual harassment via phone and physical threats, she filed a letter to Amoor-e-Ammah. The chief visited their home and said that it is probably the girls of the house who have bad character. Affaf collected audio evidence after which Amoor-e-Ammah told them to stay silent. Another Ahmadi, Lateef Ghaznavi, lobbied with news outlets to release the news which got police involved and the harassment stopped, but the society at large looked and said about them weird. Amoor-e-Ammah even wrote a letter to her dad, who was outside of the country, that his daughters are of a bad character. When he called back, Lateef Ghaznavi clarified the situation to him. After this, her father asked them to be silent until he relocates them to Canada with him.
She mentions Jamaat politics being used to malign domestic issues. Rabwah people would use Jamaat as a reason or tool to conflate domestic issues with disobedience of Jamaat and such. She also relates this to Western countries where till some time ago Ahmadis were not allowed to go to courts for resolution of domestic issues. Probably alluding that both have the same thinking behind them.
She mentions that domestic abuse statistics are not released or discussed in Rabwah. She says she has some data on this.
She talked about abusers becoming high ranking/respected members of Jamaat.
Policing of beauty parlor services in Rabwah. She mentions a few cases where that is oppressive to differently abled women for example.
She concludes with saying of Socrates that “I cannot teach anybody anything. I can only make them think”. She insists that women rights are critical to the progress of every community and for all humanity. Goes on to say that the problems of Khalifa, Khatme-Nabuwwat are all secondary to human rights. That hatred is a bigger problem than theological debates. At this she quoted Rumi that “I saw many humans on whom there were no clothes, I saw many clothes in which there were no humans.”. AK Shaikh presented the message of Quran as message of humanity. Affaf insisted through Ibne-Khuldoon and Sheikh Saadi that religion must outgrow old traditions.
Final few words of Affaf at around 1:11:00 mark of the video are worthy of being translated as is: “When our knowledge, arguments and stories stand helplessly bowing in front of obedience and reverence then we need to understand that decisions about truth are not done by time but by future generations. Our standards of truth and veracity are also in the hands of future generations and we don’t see good signs for them.“
First question was by u/BashirAhmadShah about Fauzia Faizi. Affaf said she doesn’t know about her. Second question from him was about the age difference between KM3 and his wife. Affaf said that it is a personal matter. At some length, however, she talks about how people won’t voice any concern about it due to their obedience and reverence.
A caller named Naveed asked about women are being motivated/socially coerced to donate their jewellery and what is the impact of that? Affaf said that she does not view Ahmadiyya as Jamaat or sect, but as business so this question becomes a nonquestion for her in this way.
Ahmadi pk asked if Affaf had proof and said that Quran says to never discuss something without proof. A moderator named Amir Haq told the reference for the ayat. Affaf said that her personal experience is 30 year old and that all the people involved are proof including her parents, her relatives and other residents of Rabwah. Further she insists that she has said the exact year of her case which should have a file in Amoor-e-Ammah still.
Dr. Muhammad Yahya called and commented about the program that it is not a religious program, his call was cut off for this. When his voice was resumed he started to talk about how Affaf is creating an atmosphere as if her experience was very bad. His call was again cut on this. Affaf said that she is used to such tactics and that she is not here to gain sympathy. She didn’t take sympathy back when she faced this, and she is fighting for the rights and voice of women.
Najma Yousaf called and congratulated Affaf on coming live, expressing herself and asked her to continue her efforts. Affaf said that she met Najma when her father was killed. Najma felt harassed in Rabwah and that is when Affaf and Najma met. Affaf didn’t go into the details of their coordination because she said that isn’t the purpose of the program.
Muhammad Ilyas called and commented about questions. Nothing about the topic as such.
Tahir Ahmed Dar called and called Dr Muhammad Yahya as Pansaar. This generated some discussion between AK Shaikh, Tahir and Amir. AK requested to call Yahya with respect and not make fun of him regardless. Eventually Tahir Ahmed Dar requested Dr Muhammad Yahya to appear on his program.
Caller named Engineer asked about which sect Affaf belonged to. Affaf said that, not just sect, the real religion is humanity. She concludes by saying that we live in a human society and humanity is critical to all our decisions.
Muhammad Akhtar congratulated Affaf on coming into the folds of Islam and pleaded AK Shaikh and participants into exposing “Qadiani”s as they don’t represent Islam. AK Shaikh said that the people who appear in the program are not necessarily a part of some sect. Affaf said that the problems she is discussing are a part of the entire society [of human beings/Pakistan], not just Ahmadiyyat. She further said that the problem she is here to highlight is that these problems are not acknowledged or discussed in Ahmadiyyat which is why she is here, otherwise the entire society is rife with these problems.
Mr. Saba called and asked why Affaf left Ahmadiyya and inquired if it was because Affaf did not want to do Niqaab/Purdah. Amir Haq went about discussing an event from Sirat-ul-Mahdi where the wife of Mirza Ghulam Ahmed did not want strict purdah for his wife. Affaf Azhar said that in the book “Orhni waliyon ke liye Phool” [Flowers for the draped women] Mirza Bashiruddin Ahmed sahab praised Western women a lot. Like he praised them for working very hard and fast, and a great thinker who worked for her society at large. She questioned if the Western women did all this under purdah restrictions. She ended by stating that Ahmadis don’t allow women to practice law and one of the excuses they give is that it involves interactions with criminals. She questions how women who can give birth to criminals cannot make criminals better humans. She states that Ahmadis don’t let women be women so in the end women have to choose either to be women or Ahmadi.
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.
Quotation ref 1524 seertul mahdi (part 5)
Rough english translation
On authority of rasool Bibi, that a Lady came while she was wearing gold ornaments and sat on the bed on which Mirza and his wife was sitting. The Other “young-ladies” started laughing and said that if they had Gold rings and ornaments, they could have also sit on his bed . The wife of Mirza related that the Girls had such a conversation. MGA (on getting knowledge of this scenario) laughed and called those ladies to sit on his bed.
The Khalifa, Mirza Basheer-uddin Mahmud Ahmad see’s Maryam walking in Qadian, he soon asks to marry her (1917) Maryam was barely 10 years old, the Khalifa saw her walking in Qadian and seems to have fell in love. He married her officially 4 years later in 1921 (see Fazl e Omar, page 215). We think she was 14 at the time that she was taken home by the Khalifa.
Random Stories from Ahmadiyya literature MGA told Dr. Syed Abdus Sattar Shah about a revelation (roughly after 1902)
“”Dr. Sayyed ‘Abdus-Sattar Shah narrates that the Promised Messiahas said:
Very close to this Minaret, two angels appeared before me [in a vision]. They had with them two sweet loaves of bread. They gave those loaves to me, saying: One is for you and the other is for your followers.””1274 [Siratul-Mahdi, part 3, Riwayat no. 885, p. 263]
1274 note—Note by Hadrat Maulana Jalal-ud-Din Shamsra: This dream is published under About 1874, page 23, where one angel and a nan is mentioned; and word dervishes is used instead of followers. If it is the same dream, there may be some lapse in the memory of the narrator. Or it may be a different vision. [Allah knows best.]
(((See 2009 online edition of Tadhkirah, page 1063)))
Mirza Mubarak, the son of MGAQ was born in 1899. He was suffering from a fatal disease since his birth. Dr. Khalifa Rashiduddin and Dr. Syed Abdul Sattar Shah were his physicians.
One day somebody watched a dream that Marriage ceremony of Mubarak Ahmad has taken place. The dream expert was consulted who told that the dream indicates of the death of Mubarak Ahmad. However Somebody advised that Mubarak may be married to a girl to avoid the death.
In those days Dr. Abdul Sattar Shah and his family were staying in Qadian. MGAQ asked Mrs. Abdul Sattar Shah to marry their 2 years old girl Maryam to Mubarak. Although Dr. Abdul Sattar Shah knew that Mubarak is suffering from a dangerous disease, yet he agreed to the proposal due to his affection with his Peer. However this superstitious move did not work and eventually Mubarak Ahmad died at the tender age of 9 years. This gave a blow to the superstitions of Mirza Qadiani .
We have covered how Mirza Basheeruddin Mahmud Ahmad forcibly married the daughter of Noorudin. The Khalifa eventually killed her after she wrote several letters and sent them to important people in the Punjab in terms of Kings who take advantage of common people. She wrote these letters while Mirza Basheeruddin Mahmud Ahmad was away on his tour of the UK. She died shortly after the Khalifa returned. In his reminisces, the Khalifa described this women as ugly and etc.
Noorudin’s eldest son was also murdered mysteriously in this era. His 2 younger sons would eventually be kicked out of Ahmadiyya in the 1950’s. Hence, the entire family of Noorudin has left Ahmadiyya one way or the other.
She was being raped by her father, the Khalifa. He raped her extensively, she was barely 10 years old. Her mother was so disturbed by all of this that she wrote letters to high ranking people in the Punjab and was killed.
Founded in 1956 by Chaudhry Ghulam Rasool, this was an offshoot of the Qadianis that focused on publishing books about the character of Mirza Mahmud Ahmad and the ‘tyranny’ of the Khilafat. They published a book called Tarikh-e-Mahmudiat. In this they collected eye-witness accounts of twenty-eight Qadiani men and women who left Qadianism because of Mirza Mahmud’s immorality. All the narrations in the book are given on oath before Allah that they are not lies. Evidences therein prove that Mirza Mahmud was a very immoral person. Although Mirza Mahmud was alive those days when the book was published he dared not disprove any of those acts of his, to the extent that when they were repeated in subsequent writings none of his progeny challenged them.
Chaudhry Ghulam Rasool sahib of village # 35 near Sargodha had only 10th grade/ high school education when he questioned Qadiani Khalifa 2 Mirza Mehmud Ahmad. He had to leave comfort of family, support of relatives and security of jamaat in Rabwah. He faced extreme economic hardships. It is amazing how he survived. It only proves Allah SWT is great protector to those who stand for right cause in His service. Besides getting degrees of higher level in formal education (mentioned in first post in this thread) he authored numerous books. Some of them are:
Four volume book on life of Holy Prophet Muhammad SAWS ‘Syed Al-Bashar’
Good size book on History of Islam ‘Tarikh-i-Islam’
Book on Comparative Study of Religions ‘Mazahib-i-Alam Ka Itaqabli Jaiza’
Book on Economic System of Islam ‘Islam Ka Muashi Nizam’
Book on Political System of Islam ‘Islam Ka Siyasi Nizam’
Book on Social System of Islam ‘Islam Ka Imrani Nizam’.
And many more as text books etc.
His next project is on Dictionary of Holy Quran in Urdu.
Professor Ghulam Rasool sahib has two sons. Older one recently earned his Ph.D in parasitology from University of Calgary, Canada. Younger one is doing his MS in Computer Science here in USA. Similarly, his daughters are physicians in Pakistan and USA.
Although the Qadiani organisation had always been very authoritarian since the Organisations in 1914, the post-independence atmosphere in Pakistan was one in which the old deference to authority was being replaced by a confident class that wanted answers. This movement was coinciding with a global revolution in thinking – something that led to Vatican II. With the paralysis of Mirza Mahmud Ahmad as a result of an assassin’s attack, the Qadiani organisation never understood the need for re-calibration, thus developing many cult-like tendencies.
In October 2010, Chaudhry Ghulam Rasool declared that he was a part of ‘mainstream Islam’ and that he did not believe that it was necessary for a Muslim to accept any of the claims of Mirza Ghulam Ahmad. Since his offshoot was from the Qadiani branch, this is essentially repudiation of the Ahmadiyya.
Three children died in infancy, among them was Mirza Naseer Ahmad, a son born in 1906
1. Mirza Nasir Ahmad, son (born in 1909 died in 1982)
2. Naasira Begum, daughter (She married her first cousin, Mirza Mansoor Ahmad, their son is Mirza Masroor Ahmad, the current Ahmadi Khalifa). Mirza Masroor Ahmad has 2 children, Mirza Waqas Ahmad and Amtul Waris Farah.
3. Mirza Khalil Ahmad, son—may have died, is not mentioned at all in https://www.alislam.org/library/books/Fazl-e-Umar.pdf
Azizah Begum called Umm Wassim (mother of wassim)–Married her in 1926
the daughter of Seth Abu Bakr Yousaf of Jeddah, Saudi Arabia. According to tareekh ahmadiyyat, vol 4 page 554, it goes “Hazrat Khalifa tul Masih 5th Nikah was 1st Feb 1926, also published in the Alfazal of 5th Feb 1926. The whereabouts of these 2 sons are totally unknown. The Khalifa claims that Seth Abu Bakr of Jeddah was a business man who had written to the Khalifa in 1914 in terms of marriage for his daughter, the Khalifa agreed 10 years later, and was finally married in 1926, the details and logistics are unknown (See Fazl e Omar, online english edition). Was this arab even an Ahmadi?
2. Mirza Naeem Ahmad, son. He married Amatul Momin sahiba, she passed away at the age of 68 in 2009). She was the paternal granddaughter of Hadhrat Mirza Sharif Ahmad and maternal granddaughter of Mirza Aziz`Ahmad sahib. Her father was Sahibzada Mirza Zafar Ahmad sahib and her mother was Amatul Naseer sahiba.
1. Amatul Matin, or spelled as Amatul Mateen, daughter, she was born on 21 December 1936 in Qadian at Darul Masih. She was the wife of Mir Mahmood Ahmad Nasir Sahib, who was her first cousin. She passed away around midnight on 14 October 2013 at the age of 76. Mir Mahmood Ahmad Nasir Sahib is a Waqfe Zindagi and has served as missionary in Spain and USA. She also had the opportunity to stay there (spain) and fulfil her obligations as wife of a missionary. When Masjid Basharat was constructed in Spain the family was there and worked extremely hard for the inauguration ceremony. Hazrat Khalifatul Masih IV (may Allah have mercy on him) related that during those days if the family had the chance to retire at 3 am they would be happy to get some sleep. She leaves behind four sons and a daughter. Her two sons are Waqfe Zindagi. Dr Ghulam Ahmad Farrukh Sahib who did PhD in Computer Science from USA but is now working in the offices of Sadr Anjuman Ahmadiyya, Rabwah and the other Waqfe Zindagi left his employment in USA and came to London and works with Hazrat Khalifatul Masih, Muhammad Ahmad Sahib. She has one daughter who lives in Holland. One son is a doctor in Dubai and another is in USA.
Bushra Begum aka Mehar Appa, married on 24 July 1944, daughter of Syed Aziz Ahmad Shah
NO children, she was also a cousin of Fauzia Faizi’s mother. She died on 22 May 1997.