1970 As part of his tour of West Africa during the early period of his reign, the third caliph of the Ahmadiyya Muslim Community, Mirza Nasir Ahmad, visited Liberia. Invited by President Tubman, the caliph arrived at the Roberts International Airport, just outside the nation’s capital, Monrovia, for a two-day visit on April 29, 1970. Accompanied by a special representative of the president, Colonel Henri R. Gobson, and also a number of Governors, the caliph journeyed to the president’s Executive Mansion and conferred in a private audience with the president. Later, the Ahmadiyya mission invited the caliph for a dinner, at the now defunct Ducor Hotel. The following day, he returned to a dinner at the Executive Mansion tendered by the president in his honor, during which the president described him as “one of the greatest leaders in Islam”. On May 1, 1970, the caliph left the country.
FisHer, Humphrey (1963). Ahmadiyyah: A study in Contemporary Islam on the West African Coast. Oxford University Press. p. 130.Centenary Khilafat-e-Ahmadiyya. Tahrik-e-Jadid Anjuman Ahmadiyya Pakistan. 2008. p. 296.
Before going to England, and after getting stabbed, here is the Khalifa’s condition
On 26th February, around Mughrib Time (sunset time), I had an attack of paralysis on the left side of my body. For sometime I was absolutely disabled with my hand and foot. There was a pause in my mental activity. And my brain has stopped working. At this time I am absolutely sick and I can not think even for a single minute” Reference: Al-Fazil April 26, 1955.
“Because of this nutrition does not get to my brain. Physicians were of the opinion that with in few weeks my mental condition will get back to normal. So far what ever, improvement took place, its speed is not fast enough���.I can walk couple of steps with people’s help, that too is with difficulty. Condition of my brain and tongue is such that I cannot deliver sermon even for few moments. Physicians have strictly prohibited me from doing any such work that require mental exercise.”…… “I had the stroke (paralysis). Now I am disabled even for ‘Paakhana, Peshab’ (to shit and urinate), and depend on others for this. I can not walk even two steps”.Reference: Al-Fazil April 12, 1955.
Briefly staying in Lebanon, Mahmood Ahmad travelled to Switzerland via Athens and Rome. He continued travelling and received some medical treatment in Zurich, the Netherlands, Hamburg and London. After consulting with his doctors, it was concluded by that the tip of the knife had broken and embedded itself in the jugular vein and that no attempt should be made to remove it. 4 June 1955: Mirza Basheer-uddin Mahmud Ahmad was in Europe and some glimpses of his activities recorded are as follows: On this day, Huzoor ra inspected the mission house of Zurich.
On 5 June, Mirza Basheer-uddin Mahmud Ahmad gave a speech in English in Zurich.
On 8 June, Mirza Basheer-uddin Mahmud Ahmad interview was televised by a Swiss television channel in English. On the same day, a Yugoslavian man entered the fold of Ahmadiyyat. On 10 June, Huzoor ra went to Switzerland’s southern city of Lugano via car.
On 11 June, Mirza Basheer-uddin Mahmud Ahmad reached Italy’s port city of Venice.
On 14 June, Mirza Basheer-uddin Mahmud Ahmad landed in Austria.
On 15 June, Mirza Basheer-uddin Mahmud Ahmad was in Nuremberg, Germany.
On 17 June, Mirza Basheer-uddin Mahmud Ahmad was in The Hague. His stay in the Netherlands is reported between 19 to 24 June.
On 25 June, Mirza Basheer-uddin Mahmud Ahmad was in Hamburg, where a famous journalist conducted his interview for his newspaper.
On 26 June, an orientalist performed initiation at the hand of Hazrat Musleh-e-Maud ra; he was given the name of Zubair. Mirza Basheer-uddin Mahmud Ahmad addressed a reception in English. During this, he extended his heartfelt desire to build a mosque in Germany.
On 27 June, Mirza Basheer-uddin Mahmud Ahmad received some government officials. Later that day, Mirza Basheer-uddin Mahmud Ahmad attended a gathering arranged by locals and spoke in English for half an hour. Many newspapers covered the above-mentioned events.
On 29 June, Mirza Basheer-uddin Mahmud Ahmad arrive at the Netherlands.
“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”
Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).
1/5 officials. Later that day, Huzoor ra attended a gathering arranged by locals and spoke in English for half an hour. Many newspapers covered the above-mentioned events. On 29 June, Hazrat Musleh-e-Maud ra arrive at the Netherlands.
“””“The fact that he is known as a Prophet or Nabi refutes the idea that he was a Muhamadan Saint. No intelligent man would think that a person who was reputed as a prophet among the Muhammadans was a Muhammadan saint. Even if a Muhammadan saint worked miracles, they would take him as a Wali at best, and never a prophet. They believe that their HP is the seal of the prophets and that he is not to be followed by any other prophet…….and one who takes him as a muhammadan saint only, betrays his complete ignorance of the beliefs prevailing among the muhammadans””””
“…..we do not know of any prophet who appeared in Kashmir in the last 200 years”
A story from 1909
Dr Muhammad Abdullah from Qila Subasingh testifies:
“””During the time of Hadhrat Khalifatul Masih I, Hadhrat Maulwi Sher Ali Sahib(ra) worked as the editor of the Review of Religions. Once two English persons came to Qadian and passed along the northern part of Hadhrat Nawab Muhammad Ali’s residence where at that time Hadhrat Maulwi Sher Ali Sahib(ra) was feeding his water buffalo. His collar was open and he was attired in simple clothes. One of the English officersrequested Maulwi Sahib that they wanted to meet the Editor of the Review of Religions and asked where they could meet him. Maulwi Sahib volunteered to accompany them to his house and brought them to his own house and seating them in his sitting room said that he would call the Editor.
Maulwi Sahib wanted to prepare tea and get better acquainted with his visitors but they insisted that he should take them there so that they could meet him in person perhaps en route. Upon this, Hadhrat Maulwi Sher Ali Sahib said, “I am the Editor of the Review’”.
In the Company of the Promised Messiah – Page 148 Ch Ali Mohammad – 1977 “Some of the pious souls that joined the Ahmadiya Movement in Islam in 1897 were : Hazrat Maulvi Sher Ali, B.A. Parentage : Hazrat Maulvi Sher Ali was born at “
^Seerat Hadrat Maulvi Sher Ali by Khadija Begum et al
Zafrullah colluded with the British Colonists before and after WW-2. In fact, he was the Ahmadi voice in parliament and he sided with the British in many situations. He hurt Pakistan and made sure that that “British-interest” were of the highest priority, he even represented Palestine and made sure that they lost all cases. He secretly wrote the Lahore Resolution in 1940, as London was bombed and the British feared that they would soon lost India to Japan.
He married his cousin inititally
It has been reported to us that Zafrullah Khan married his cousin (Iqbal Begum) as his first marriage, she died soon thereafter. He then married her sister (Rashida Begum), she also died a few years after the marriage, we have to assume that all of this happened by 1930. He then married Badar Begum of the Behar Colony in British-India. She gave Zafrullah Khan his only child, Amtul Haye. Badar Begum filed for divorce soon after and lived as a single-parent by roughly 1940. In 1955/1956, Zafrullah Khan married for the 4th time. This time he seems to have fell in love with a Lebanese girl (Bushra Rabani, who was living in Syria)(Also See the Alyum magazine from Cairo, 1955), he performed the Nikkah ceremony in the Pakistani embassy in Syria. Syrians Muslims called this marriage as illegal in the press. She divorced Zafrullah Khan a few years later. It is unclear if Zafrullah married again.
The Data Shortly after the death of Mirza Ghulam Ahmad in May 1908, Mirza Bashir-ud-Din Mahmud Ahmad wrote a lengthy article in the magazine of which he was editor,Tashhiz-ul-Azhan (v. 3, no. 6–7, June–July 1908), answering allegations by the opponents of the Ahmadiyya Movement that some of the prophecies of the Promised Messiah had not been fulfilled in his lifetime. One objection related to the non-fulfilment of the prophecy of the birth of a noble and glorious son who would bring a great transformation in the world (the Muslih Mau‘ood). In answering this objection, Mirza Mahmud Ahmad wrote that the word ‘son’ in this prophecy could apply to a later descendant of Hazrat Mirza Ghulam Ahmad from some future generation or it could even apply to any true follower who is not physically related to him in any way.
After Mirza Mahmud Ahmad became khalifa in 1914, his followers began to put forward the notion that he was the Muslih Mau‘ood, till in 1944 Mirza Mahmud Ahmad himself laid claimed to this.Starting from within that period till now, members of the Qadiani Movement have been raising the same objection against the Lahore Ahmadiyya Movement as the opponents of the Ahmadiyya Movement raised against Ahmadis in 1908, saying: if you believe that the Muslih Mau‘ood has not yet come then it means that the Promised Messiah’s prophecy about a great son was untrue. Our answer is just the same as the answer that Mirza Mahmud Ahmad gave to the opponents of the Ahmadis so emphatically, in full detail, in 1908 as quoted below.
In this reply Mirza Mahmud Ahmad does not even mention the possibility that one of the three sons living at that time, including himself, could in future become the Muslih Mau‘ood. However, his followers later argued that a part of the prophecy, made in 1886, was that the Muslih Mau‘ood would be born within nine years, so he had to be born by 1895. But Mirza Mahmud Ahmad makes no mention of this in his 1908 article!
This point should also be considered that even according to the use of language the word ‘son’ can also be applied to a descendant from some future generation. Accordingly, it is used in this way frequently in Arabic. Thus, many tribes are named after a forerunner and they are called his sons.
— p. 297-298
Considering that people of the world call one man as the son of another who passed away several centuries earlier, and thus Umar ibn Abdul Aziz and Harun Rashid are known as the sons of Umayya and Abbas respectively, why cannot God the Most High call a boy from among the future descendants of the Promised Messiah as being his son? Is God not allowed to do what people can do? When worldly people can consider a man to be related to one who passed away long before, even though he does not deserve it, can God not do the same, Who knows well who deserves to be related to whom? Today those known as Sayyid, despite being embroiled in thousands of kinds of evils and sins, … are considered deservant of being called Al-i Muhammad, but when God the Most High has, for some purpose, referred to a boy from among the future descendants of the Promised Messiah as being his son, this is regarded as unlawful.
… Today, not hundreds but thousands of preachers call out loudly in their speeches ‘O sons of Adam, refrain from doing such and such acts’ and ‘do such and such acts’, but no one asks them: ‘Why are you addressing us by this title when Adam was not our father?’ So what is the problem if a boy from among the future descendants of the Promised Messiah is called his son?
His revelation, kafá háza, proves clearly that the revelation about son refers to a boy from the future descendants, and the revelation ‘your descendants will have fame through your name’ further supports that someone from future descendants can also be called the son of the Promised Messiah. God the Most High knows well who deserves to be known as his son. So what harm is there if a prophecy is given about a glorious boy who would bring a transformation in the world and he is called as the son of Hazrat sahib? The Holy Prophet too said that those among the Persians who accept Islam are included in the Bani Fatima. So do the Persians themselves become the sons of Fatima? One should also ponder over the fact that in the Quran and Hadith this figure of speech is used frequently. So what harm is there if God the Most High spoke to the Promised Messiah in this way? For example, in the Holy Quran the Jews are again and again called the Children of Israel. Although Israel had died some 2500 years previously, God the Most High still called the Jews as the Children of Israel. If this had not been a form of expression used by the Arabs and in the Divine scriptures, the Jews of that time who raised objections on most things would have cried out immediately that they were not the Children of Israel and would have given the names of their fathers. Again, in the Holy Quran it is said about Abraham “We gave him Isaac and Jacob”, even though Jacob was not the son of Abraham but of Isaac. This shows that such expressions occur in the word of God, and there is no scope for objection in this.
— p. 298-300
By son can be meant grandson or great grandson or some other descendant. There is no cause for objection in this.
— p. 300
Ponder that it is stated clearly in the Quran:
“And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion — the faith of your father Abraham. He named you Muslims.” (22:78)
Now does this verse mean that the name of the father of every Muslim is Abraham? Most certainly not. It means that he who follows the example of Abraham, walks in the path taught by him and accepts Islam, is in the sight of God like the son of Abraham. Everyone knows that there are hundreds of nations among Muslims who are not descended from Abraham nor is their nation connected with the family of Abraham in any way. Thus when God declares every such person as son of Abraham who is a Muslim and strives in the way of God, giving the word ‘son’ so broad a meaning that it is not necessary to be from among the Bani Ismail or the Bani Israel, then where is the difficulty if the same God today declares someone from the future descendants of the Promised Messiah as his son? To sum up, not only people of Iran, Afghanistan, India, China and Japan but even Europe and America can be called sons of Abraham, and God the Most High calls them sons of Abraham in the Holy Quran. So what is the problem if a man is declared as the son of the Promised Messiah?
We also find such figures of speech when we look in Hadith. For example, on the night of the mi‘raj, when the Holy Prophet asked Gabriel about Abraham, he replied to him: This is your righteous father. He said the same about Adam. So when this is proved from the Quran and Hadith, then why is the objection raised against the Promised Messiah that he was given the promise of a son which was not fulfilled. The promises of God never remain unfulfilled. They always come to pass, and the same will happen in this case. These revelations did not mean that the Promised Messiah himself would have a son but that in the future such a man would be born from his progeny who, in the sight of God, would be as if he were his son, and would be considered his fifth son, besides his four sons. Just as Jesus is known as the son of David, so will he be called the Promised Messiah’s son.
This view of mine is supported by the revelation of the Promised Messiah that I quoted above, kafá háza, which meant that he would not have any further male issue. Accordingly, two girls were born after this, and no boy. The Promised Messiah himself also believed this because he too applied a revelation to his grandson which gave news of a son. Otherwise, if he thought that it would be his son, why should he have applied it to his grandson? In that case, he would have thought that he would have a son in the future to fulfil the revelation. So it is evidently clear that those revelations were about a boy from later descendants, whether it be a grandson, great grandson, or later still.
— p. 301-303
Our Holy Prophet had given the prophecy of the railway as a form of transport which has been fulfilled today. Should the people of the twelve centuries in the middle have given up Islam and turned to unbelief because the prophecy of the new form of transport was not fulfilled? As this has been happening to all the prophets, that they made prophecies about future times, then what does it matter if the Promised Messiah also gave some news of the future and foretold that among his descendants would be born a boy possessing such great awe that it would be as if God had descended from heaven to help him? This will further prove his truth and people of that future time will see this prophecy fulfilled and derive pleasure from it. People of the present time should ponder over the promises that are for them … As I have written, this prophecy of a son is about a boy from his descendants who would be a man of great glory, being accompanied by Divine succour. I have also proved that it is not only in the revelation of the Promised Messiah that such metaphorical expressions occur, but they are also found in the words of the earlier prophets and in the Quran and Hadith. A person is referred to as son, but a later descendant is meant.
The copy and paste job “”””The Ahmadiyya Movement in Islam mourns the death of one of its illustrious sons, Dr Munawwar Ahmad, who passed away in Rabwah, Pakistan on the 19th September, 1990, at the age of seventy-two. He was the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement. He was also the third son of Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, second successor of the Promised messiah, and his spouse Umme Nasir.
Dr Munawwar Ahmad was born in Qadian, India, on the 1st of February, 1918. In 1940 he married Mahmooda Begum, daughter of Nawab Muhammad Ali. He studied medicine at the King Edward Medical College, Lahore and had the distinction of being the first doctor in the family of the Promised Messiah. After graduation he was medical demonstrator at Glansay Medical College, Amritsar, and from 1945-1947 he worked at the Nur Hospital, Qadian. Later, after the partition of the Indian sub-continent, he played a large part in building the Fazl-e-Omer Hospital in Rabwah, Pakistan, and was its chief medical officer from 1955-1983. Now the post is held by his son, Dr. Mubashar Ahmad.
Dr Munawwar Ahmad was particularly concerned for the medical care of the poor and he organised a system for providing them with free treatment and medicine at the hospital. He always prayed for his patients and considered that trusting in medicine alone was tantamount to the setting up of an equal with God. He was the personal physician to both the second and third successors of the Promised Messiah, Hazrat Mirza Bashir-ud-Din Mahmood Ahmad and Hazrat Mirza Nasir Ahmad respectively. In 1955 He accompanied Hazrat Mirza Bashir-ud-Din Mahmood Ahmad to Europe where he went for treatment following a dastardly attack on his life when he received a deep and dangerous stab wound in the neck.
As I have mentioned he was a very prayerful person and was regular in attending congregational prayers in the mosque. He did not allow climatic and weather conditions to prevent him from going to the mosque. He would offer long prayers with full and earnest attention. He was also very loyal, respectful and obedient to the Khalifa of the time.
In addition to his medical duties which required much of his time and attention, he was also engaged in other activities of the Community. He was the Vice-President of the Central Khuddamul Ahmadiyya Association which attended to the spiritual and all round training of the male members of the Community between the ages of fifteen and forty. He held this office from 1950-1956. Later he became the Vice-President of the Central Ansarullah Association which attends to similar needs for male members over the age of forty. He also served on various other committees.
I first had the pleasure of meeting him in one of the narrow thoroughfares of Qadian during one of my early visits to that holy place either in 1945 or 1946. At that time I was unaware who he was nor do I remember what words may have passed between us. What I do remember, however, was the bright and smiling countenance with which he greeted me and which was always a permanent feature in his appearance. The last time I met him was at his home in Rabwah, Pakistan, when my wife and I paid him a surprise visit during our short ten day stay there in 1989. He welcomed us in a most gracious, cheerful and amiable manner. He was suffering from several ailments which he nobly concealed under cover of his pleasant and happy demeanour.
Dr Munawwar Ahmad has progeny of four sons and one daughter, Amatul Hayee, who is married to Dr Hamidullah Khan of Batley, Yorkshire, U.K. In addition he has been blessed with fourteen grand children. May God bless and elevate his soul in paradise. Amin. “”””
In 1961, he diagnosed his father and had attended to him once he was stabbed
In 1954, the Khalifa was stabbed, his son attended to him and later on told the world:
“””Nervous prostrations like the loss of memory, and emotional outbursts (like at the mention of holy names, places and events), are more or less prevalent. Some days the symptoms dwindle, but again they intensify : and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All the possible efforts to make his holiness walk a litter, have failed all along…..”
Diagnosis by Mirza Munawar Ahmad (son of Mahmud Ahmad).
Intro The Mirza family aka Ahmadiyya INC normally hire a local in any country once they wish to open up a business center (masjid, hospital or school). First, they send a murrabi in the hopes that he can convert at least one native person to Ahmadiyya. He then searches for a local, someone who is down and out on his luck and in some financial problems. Once this person converts, they begin to prepare him to be an Imam and thus establish validity in any said country. This is exactly what they did in Africa, but remember, the Pakistani’s will always remain in-charge. The second and final African-American Ahmadi imam is Azhar Haneef, he went on Hajj with Rashid Ahmad and many other African-American-Ahmadi’s. Nevertheless, in the story of Rashid Ahmad, you will find a criminal who found an easy job and thus took advantage. He lived a life of luxury after he became an Ahmadi. He was given women, and job security. It seems that he may not been a Murrabi, instead a trusted employee, since he is never mentioned in any jamaat publication as a Murrabi. He also sheds light on some other famous Ahmadi converts turned imams.
Where did they find Rashid Ahmad?
The details of his life were obscure until Ahmadiyya INC published a book about this man’s life. Rashid Ahmad was born as Rudolph Thomas in East St. Louis on March 26, 1923. He grew up around shootings, killings, alcohol abuse and widespread gambling. His father was fond of woman-chasing and ran illegal loads of alcohol through many states and etc. He would even lie to the police regularly. His parents never married each other and barely spent time with each other. As soon as his mother got some money, she left her children and worked in bars and etc all over the southern states all the way up to new york.
He graduated highschool in 1942 and voluntarily lived on the streets and did crime He was a petty thief for 3 years.
In 1946, the Ahmadi imams smoked cigarettes afghani-style
Rashid Ahmad says:
“””I also noticed some Punjabi Pakistanis who inhaled their cigarettes in an unusual fist formation with the cigarette sticking out the other end of the fist – a kind of hand-hookah method I surmised was unique for smoking opium. They would hold their fist to their mouths and inhale the smoke from the cigarette, which would stick out from between their ring finger and pinky at a 45 degree angle. I was determined to get to the bottom of this moneymaking scam, so I kept coming back at all the times for prayers (page 18)”””
1947 He formally joins Ahmadiyya. He was previously sleeping on benches. Now, he is allowed to sleep in the mosque and to use Ahmadiyya facilities.
He writes to the Khalifa asking to become a missionary.
1950 After spending some time in Rabwah, most likely in religious classes, on June 4th, Rashid Ahmad travels with the Khalifa on a tour of Quetta, Sindh and Karachi. He related how the Khalifa could barely walk as a result of gout and had terrible health. He also tells how the Khalifa was on a Pakistani military destroyer ship. This was the first time any Khalifa was given this honor. Apparently, an Ahmadi naval officer arranged for it. Later on, we would see how Ahmadi officers in the Pakistani military have preferential treatment to Ahmadi’s and the Mirza family. He also mentions how the Khalifa was always meeting people in terms of his private business endeavors.
Rabwah was flooded out. Instead of returning to Rabwah, the Khalifa and his family went to Lahore and stayed there for a few weeks.
After 4 months on the road and living with the Khalifa, Rashid Ahmad and the Khalifa finally returned to Rabwah.
November 1950 After about 10-12 months in Rabwah, the Khalifa marries Rashid Ahmad to Sara Qudsia (she died in 2003 in rabwah), the daughter of an Ahmadi murrabi-teachers, Muhammad Ibrahim Khalil. They married on November 14, 1950. The Khalifa came to the wedding ceremony on crutches, he seems to have been unable to walk in those days. Rashid Ahmad accompanied the Khalifa almost everywhere that he’s went in this era. Their first child was born in 1952, the second in 1953 and the third in 1954. These were all back-to-back pregnancies, no breaks.
Rashid Ahmad gets into a dispute with the Khalifa about another missionary of the Ahmadiyya movement. It is unclear what this is all about. Nevertheless, the Khalifa stops speaking to Rashid Ahmad, they eventually reconciled.
This entire section is left blank. This is unbelievable, since even 2 sons of the Khalifa were arrested and subsequently released.
He goes on tour with the Khalifa again, towards Sindh yet again.
15th of January 1954, Rashid Ahmad travels to Lahore with the Khalifa. The Khalifa was being questioned as part of the 1953 riots on Ahmadiyya via the Munir Enquiry. The Ahmadi women of various jamaat’s asked the Khalifa if they could see the German Ahmadi missionary (Kunze) in training as well as the american, and the Khalifa allowed it.
March 10th, 1954
Rashid Ahmad stood directly behind the Khalifa during prayers. However, on this day he was absent, since his wife was in delivery of their 3rd child. A young boy stood in his place and stabbed the Khalifa in the back. By 2018, the whereabouts of the boy are unknown.
He returns to the USA, he arrives into NY with his wife and 3 children, 3 Ahmadi imams meet him and receive him. The very next day he is sent to St. Louis, his wife and and children stay in NY. As he finished his studies, he admitted that he barely learned Islam, in fact, he said that most foreign ahmadi missionaries in this era didn’t fully complete their study programs, which means that they failed, but were passed nevertheless.
While in St. Louis, one of the imams (Maulvi Ghulam Yasin) who had received Rashid Ahmad in NY, he was also the uncle of Rashid Ahmad’s wife, he immediately took her back to Pakistan and forbade Rashid Ahmad from communicating with her. This condition lasted for 12 years.
He secures tax-exemption status for the Ahmadiyya movement, thus eliminating the need to pay property tax. He also tells how there were lots of Ahmadi’s living in the mission house in St. Louis.
He appears in an african-american newspaper as a convert to Islam. He also demonstrates Wudhu.
He marries again, while still married to the girl in Pakistan. He married Aziza Ahmad and she is the daughter of two pioneers of Ahmadiyyat in St. Louis, Usman and Amina Khalid, they had 4 children, have four children, Mojahida, Munir, Wadud, and Ghaniyya. This is an example of an Ahmadi murrabi in the past 60 years participating in a polygamous relationship. They had their first child in September of 1963. The rest of the children were born in 67, 69 and 74.
1966 Rashid Ahmad returns to Rabwah, he hadn’t seen his wife and kids for almost 12 years. He goes to his wife’s house and is immediately asked to leave by another uncle of Rashid Ahmad’s wife. This uncle tells Rashid Ahmad that he is divorced and has no rights to this woman. The jamaat then sets up an inquiry into this matter.
His eldest son dies in Pakistan, he was only 17 years old. Rashid Ahmad was not allowed by Ahmadiyya INC to go to Rabwah for mourning.
Rashid Ahmad was an Ahmadiyya missionary at the Jamaat President for the USA.
He seems to have been relieved of all of his duties as a missionary or as a President, he isn’t mentioned in any jamaat publications either.
Rashid Ahmad relates the murder of a young african-american-ahmadi:
“””In 1986 an Ahmadi youth was murdered in Zion, Illinois. His name was Fahim Ahmad and he was the son of an Ahmadi couple, Mr. and Mrs. Hanif and Nafia Ahmad (Laeeqa Ahmad was Fahim’s stepmother). The murderer was a Caucasian man, Joey Isbell, who was harassing young black boys in Shiloh Park. He was shaking the bikes as the boys were riding them and flashing a gun at them. Fahim said that he was not afraid of him nor his gun. The murderer then shot him at point blank range with a .357 caliber gun. Fahim died on the spot. Inna Lillahi wa inna Ilayhi raji‘un. He was 16 years old.”””
The Ahmadiyya Jamaat publishes, ‘Ahmadiyya in America“, Rashid Ahmad is not mentioned as a “currently-working” murrabi, in fact, he is not mentioned at all whatsoever.
“””The following seven Ahmadi brethren accompanied me: Al-Haj Nasirullah Ahmad (who is currently the president of the Milwaukee Jama‘ah), Maulana al-Haj Azhar Haneef and his dear father al-Haj Abid Haneef, al-Haj Jalal Nuruddin, al-Haj Mustafa Abdullah, al-Haj Khalid Walid and al- Haj Rafiq Lake. I was the eldest of the group being 76 years old at the time. It is only by the sheer Grace of Allah that I was able to complete the Hajj without any issues.”””
These are quiet years for him, its unclear what he is doing.
He passes away, 90+ years of age.
Kunze is mentioned in 2015, “A History of Conversion to Islam in the United States, Volume 1: White American Muslims Before 1975” Book by Patrick D. Bowen
See pages 302-303, Rashid Ahmad is also mentioned.
MIRZA Muzaffar Ahmad — known mostly as MM to his friends and admirers — died in a hospital in suburban Washington on July 22. He had been unwell for several months not because of any disease. He was just weighed down by age and by his concern for Pakistan, a country he dearly loved and to the service of which he devoted his entire and extremely productive life.
MM was born on February 28, 1913, in Qadian, India. He was educated first at Government College, Lahore, and later in Britain’s London and Oxford Universities. He joined the Indian Civil Service — the ICS — in 1939. The 1939 “batch” was the last one to be recruited by the British to the premier administrative service. By recruiting Indians to the ICS, the British aimed to “Indianize” the administrative structure that was regarded as the “steel frame” in their rule of India. This process of “Indianization” was disrupted by the Second World War. When it resumed after the war was over it took a different form since the ICS was opened to the personnel of other services.
The ICS was dissolved in 1947 when the British left India. Its members were invited to opt for service in one of the two successor states — to serve either in India, a predominantly Hindu country, or to go to Pakistan, a country carved out specifically for the Muslim citizens of British India. Eighty one ICS officers, including MM Ahmad, opted for service in Pakistan. Those who chose to come to Pakistan formed the core of a new central service initially called the Pakistan Administrative Service. Later, the PAS was rechristened as the Civil Service of Pakistan, the CSP.
Most of this contingent of highly able and trained civil servants who opted for service in Pakistan were to play important roles in establishing the state of Pakistan. Most of them went to Karachi, the country’s first capital. MM chose instead to go to Lahore, the capital of the part of Punjab that was attached to Pakistan. Among the positions MM held in Lahore was that of secretary of finance. Later, he went to Islamabad, Pakistan’s second capital, where he served in a number of senior positions, including secretary of commerce, secretary of finance, and deputy chairman of the Planning Commission. When General Yahya Khan deposed President Ayub Khan and placed Pakistan under martial law, MM was appointed adviser to the new president and given the rank of a federal minister.
MM served in that capacity until the outbreak of the civil war between East and West Pakistan. He went to Washington soon after that fateful event and joined the World Bank’s board as executive director responsible for Pakistan and a number of other Muslim countries. Pakistan lost its seat on the Bank’s board when Bangladesh became independent and decided to join the constituency led by India. MM stayed on in Washington and was elected deputy executive secretary of the joint ministerial committee of the World Bank and the International Monetary Fund, better known as the Development Committee. He retired from that position in 1984.
I got to know MM Ahmad well over the years. Although I was 21 years his junior in the CSP, I had the opportunity to work with him on several occasions. The first time I came in close contact with him was in 1969 when the martial law government of General Yahya Khan decided to undo the “One Unit” of West Pakistan. This was a momentous decision, the full import of which was not recognized by the military government.
The creation of the “One Unit” of West Pakistan was a part of the delicate balance between political forces that dominated Pakistan after the country achieved independence. The task of constitution-making had been made difficult by the leaders of West Pakistan — especially those who belonged to Punjab — who were not prepared to accept any arrangement on the division of powers between the federal and provincial governments that would make East Pakistan the dominant force in the country’s political structure. That would have happened had the provinces of Pakistan been allowed representation in the national legislature on the basis of population. In that case East Pakistan, with more people than all the provinces and states of West Pakistan combined, would have gained the majority of seats in the national parliament.
This situation was not acceptable to Punjab. A compromise was reached on the basis of what came to be called the “parity formula” according to which the country was to have two federating units, East Pakistan and West Pakistan. Each unit was to have equal representation in the national legislature. This led to the creation of the One Unit of West Pakistan in 1956. In 1958, Pakistan promulgated its first constitution.
The parity formula survived the demise of the constitution of 1956 and the establishment of a new political structure under the constitution of 1962. However, the highly centralized political structure under the military government created a number of problems. President Ayub Khan totally dominated the federal government and Governors Amir Muhammad Khan of Kalabagh and Abdul Monem Khan ruled West and East Pakistan respectively with an equal amount of authority. Concentration of so much power in three pairs of hands did not sit well with the people. In East Pakistan resentment built up against Islamabad’s domination and the smaller provinces of West Pakistan were alienated by the highly authoritarian rule of Nawab of Kalabgh. On coming to power, Yahya Khan responded to these concerns by scrapping the “parity” arrangement between East and West Pakistan and by dissolving the West Pakistan One Unit.
The difficult task of dismantling the One Unit was entrusted to a committee of officials headed by MM Ahmad. MM represented Punjab while Ghulam Ishaq Khan represented the Frontier Province, A.G.N. Kazi, Sindh and Yusuf Achkzai Balochitsn. The committee’s secretariat had four officials: Zahur Azhar, Dr. Humayun Khan, Dr. Tariq Siddiqui and myself. The committee’s task was a complex one. It had not only to dismantle the One Unit arrangement but also to create four new provinces by merging the old princely states with the directly administered areas.
MM Ahmad was equal to the task. For several weeks with patience, dignity and intelligence — three distinguishing traits of his personality — he guided the ‘One Unit dissolution committee’, towards resolving all outstanding issues in time set by the Yahya government. The committee’s plan went into effect on July 1, 1970, when West Pakistan “One Unit” was dissolved and all power was transferred to the provinces of Balochistan, the North-west Frontier Province, Punjab and Sindh.
My second close association with MM occurred during the same period when he was entrusted with the delicate task of getting the governments of East and West Pakistan to accept the macroeconomic framework developed by the Planning Commission for the Fourth Five-Year Plan. The plan was to run for the period between 1970 and 1975. By the time the Planning Commission revealed its approach, the citizens of East Pakistan had been convinced that the remarkable economic performance of the western wing of the country was sustained by the resources garnered from their province. They wanted this bias to be corrected during the five years of the Fourth Plan.
Two panels of economists were set up, one chaired by Dr Pervez Hasan, West Pakistan’s Chief Economist, and the other by Professor Nurul Islam, a Bengali economist, to resolve the differences between the two provinces. Not surprisingly, the two panels arrived at different conclusions. Hasan’s panel did not reject the view that public sector expenditure had played a role in the rapid economic growth of the western province. However, it also emphasized the decisive part played by the private sector. The Bengali economists argued that much of West Pakistan’s better performance was the result of large public sector investments which had been financed by external capital flows which the central government had largely directed towards that province.
Once again, MM Ahmad stepped into the breach to resolve the dispute between the two groups of experts and the two provinces they represented. As the economic adviser to Governor Nur Khan of West Pakistan, I attended several meetings chaired by MM to develop a consensus between the two provinces of the country. He laboured hard to arrive at an agreement but did not succeed as the political temperature was constantly rising. In the fall of 1970, East Pakistan’s coastal areas were hit by a devastating cyclone that left a million people dead. The tardy response of the central government to this great human tragedy further soured relations between the two provinces. The rest, as they say, is history.
My closest association with MM occurred when, in 1981, I was made responsible for representing the World Bank on the secretariat of the Development Committee. MM at that point was the deputy executive secretary of the committee. The committee, straddling between the World Bank and the International Monetary Fund, was charged by its members to improve understanding on a number of important issues between the governments of the developed and developing parts of the world. The beginning of the decade of the eighties saw many developing countries faced with difficult times. Much of Latin America was ravaged by the problem of debt incurred to sustain imports while the price of oil increased four-fold. World trade, recognized as an important source of growth for the developing world, was doing little for the commodity exporters of the developing world.
Official development assistance, once promised to increase steadily and significantly, had stagnated. The Development Committee’s agenda was getting long with difficult subjects being added constantly to it. MM played an extremely important role in helping the governments to understand that they had to work together to bring about sustained growth all over the world.
It soon became clear to us — to MM and myself — that we needed a strong developing country person to chair the committee and guide its deliberations. We turned to Ghulam Ishaq Khan who was at that time finance minister of Pakistan. Ishaq and MM were good friends and it was because of that friendship that the former agreed to contest the election of the chairmanship of the Development Committee. MM was instrumental in getting all the governments represented on the committee to agree to Ishaq Khan’s candidature. The Pakistani finance minister was elected by a unanimous vote. Helped by MM, Ishaq performed impressively in that position, winning the respect of both developed and developing countries. He was re-elected for a second term and continued in that position even after he left the finance ministry and became chairman of the Senate in Pakistan.
I offer these recollections to the readers of Dawn to celebrate the life of M. M. Ahmad, most of which was spent in the service of his country. MM gave all he had to Pakistan.
We are sure that Ahmadiyya trolls and other Ahmadiyya INC employees will get this website removed shortly. We have thus copied and pasted all of its data on this very blog. This blog/website seems to have created by some Ahmadi’s, most likely a relative of Chaudhry Maula Bakhsh Sahib Bhatti Sialkoti, who was a close companion of MGA. This website is a dedication to Major Dr. M. Shah Nawaz Khan (1899–1977), who is the son of Chaudhry Maula Bakhsh Sahib Bhatti Sialkoti.
Hadhrat Chaudhry Maula Bakhsh Sahib Bhatti Sialkoti (1865 -1916)
This page is about, https://shahnawazkhan.weebly.com/father.html
Hadhrat Chaudhry Maula Bakhsh Sahib Bhatti Sialkoti
Companions of the Promised Messiah who joined Jamaat-e-Ahmadiyya in the year 1900
Tareekh-e-Ahmadiyyat, Vol. 2.
Life Transformation on Accepting Ahmadiyyat Al-fazl – July 26, 2004, Page 2, Column 1
Notes from the diary of Ch. Maula Bakhsh sahib (RA) regarding his Bai’at at the hands of the Promised Messiah (AS)
Ch. Maula Bakhsh sahib was born in 1865. He did his bai’at on September 28, 1900 and died on November 2, 1916. He was a sincere, courageous and a passionate preacher. He made a plaque for the Minarat-ul-Masih for huge sums of money. He published two books: 1. Efham-ul-Khaseem ma’a Ikhtibar-e-Ibrahim, 2. Ahmad Rasool. Dr. Mohammad Shah Nawaz Khan sahib(Retired Major and Medical Missionary to Sierra Leone)was his son.
Tareekh-e-Ahmadiyyat, Vol. 2.
Announcement of Bai’at Al-Hakam, Qadian, October 10, 1900, Page 7
Ch. Maula Bakhsh sahib standing behind the Promised Messiah (AS) (The Group Photo was probably taken around the time of Maulvi Abdul Karim sahib Sialkoti’s demise in October 1905)
From Right to Left:
On chairs: (1) Hadhrat Munshi Abdul Aziz Dehlvi, (2) Hadhrat Dr. Muhammad Ismail Goryani, (3) Hadhrat Masih-e-Maud (AS), (4) Dr. Mirza Yaqoob Baig, (5) Hadhrat Mirza Niaz Baig Kalanvi.
Standing: (1) Unknown, (2) Hadhrat Shiekh Yaqoob Ali Turab, (3) Unknown, (4) Hadhrat Chaudhry Maula Bakhsh Sialkoti, (5) Unknown, (6) Hadhrat Dr. Faiz Ali Sabir
Sitting on Floor: (1) Unknown, (2) Hadhrat Chaudhry Rustam Ali, (3) Hadhrat Munshi Aroray Khan, (4) Hadhrat Munshi Karam Ali Katib, (5) Hadhrat Ch. Fazal Din
Photograph taken during the 100th Jalsa Salana, Qadian, 1991
(Courtsey of Mr. Mahmood Ahmed Bhatty)
The Marble Plaque
The above photograph was taken by Shaikh Haris Ahmad sahib Aajiz: Khadim Maula Bakhsh Bhatti Ahmadi, Sakin Chawinda, Haal Reader, District Sialkot.
Humble servant Maula Bakhsh Bhatti Ahmadi,resident of Chawinda, presently Reader, District Sialkot.
——————————————————————————————- The Battle of Chawinda in the War of 1965 between India and Pakistan is the second largest tank battle in history after the Battle of Kursk in World War II
Foundation laying ceremony of Minaratul-Masih on Friday, March 13, 1903. Ch. Maula Bakhsh sahib presented the marble plaque to the Promised Messiah (AS).
Hayat-e-Qudsi, Vol. 3, page 27. Autobiography of Hadhrat Maulana Ghulam Rasool Rajeki sahib (RA)
The completion of the construction of Minaratul-Masih
Tareekh-e-Ahmadiyyat Vol. 4.
___________________________________________________________________________________________________ An example of supreme financial sacrifice setby another companion of the Promised Messiah (AS) from Sialkot, Hadhrat Munshi Shaadi Khan sahib Sialkoti (RA)
Ch. Maula Bakhsh Sahib was the lead for security clearance
from the train to the carriage outside the Jhelum railway station.
The Ahmadis and the police created a way through the crowd when the Promised Messiah (AS) reached Jhelum by train at 2 pm on Jan 16, 1903 for his court appearance in a false case. The Promised Messiah (AS) was accompanied by Sahibzada Abdul Latif Shaheed (RA) (The Martyr of Kabul) and Chaudhry Muhammad Ahsan Sahib (RA). Narrated by Hadhrat Mian Abdur Razzaq sahib Sialkoti (RA). Register Riwayat Suhaba, Vol 10, Page 136
———————————————————————————————————————————————— The discovery of Promised Messiah’s letters and responses to the questions raised by Ch. Maula Bakhsh sahib shall be a very valuable addition to the“Maktubat-e-Ahmad” and “Fatawa Hadhrat Masih-e-Maud (AS)”
The Promised Messiah’s letter to Ch. Maula Bakhsh
Asking him to find and send two servants, one for household chores and the other for various other errands Dated: May 30, 1903 (Courtesy of Professor Naseera Shahnawaz)
Ch. Maula Bakhsh Sahib sitting on the left hand side of the Promised Messiah (AS). Hadhrat Mirza Shareef Ahmad sahib (RA), the grandfather of Hadhrat Mirza Masroor Ahmad Sahib, Khalifatul Masih V is in Promised Messiah’s lap. (The Group Photo was probably taken around the time of Maulvi Abdul Karim sahib Sialkoti’s demise in October 1905)
From Right to Left:
On chairs: (1) Unknown, (2) Hadhrat Ch. Maula Bakhsh Sialkoti, (3) Hadhrat Masih-e-Maud (AS) with Mirza Shareef Ahmad, (4) Hadhrat Shiekh Nur Ahmad (Owner of Riaz-e-Hind Press, Amratsir), (5) Mistry Faiz Ahmad of Jammu.
Standing: (1) Unknown, (2) Dr. Mirza Yaqoob Baig, (3) Hadhrat Mufti Fazl-ur-Rehman (Son-in-law of Hadhrat Khalifatul Masih I), (4) Hadhrat Pir Manzoor Muhammad, (5) Hadhrat Hakim Fazl Din Bhervi.
Sitting on Floor: (1) Hadhrat Hakim Shamsudin Sialkoti, (2) A relative of Pir Sirajul Haq Naumani, (3) Hadhrat Pir Sirajul Haq Naumani, (4) Muhammad Yaqoob s/o Hakim Muhammd Hussain of Lahore, (5) Hadhrat Hakim Muhammad Hussain of Lahore.
The Promised Messiah’s acknowledgment receipt of Rs.100 on January 13, 1904 sent by Ch. Maula Bakhsh sahib (Courtesy of Professor Naseera Shahnawaz)
The Promised Messiah (AS) wrote a lecture titled “ISLAM” It was read in a grand gathering on November 2, 1904 at Sialkot
The First Edition of
“Lecture Sialkot” was published
by Ch. Maula Bakhsh sahib
Listen to the audio book by Naseer Ahmad Qamar sahib
Promised Messiah’s Visit to Sialkot from Oct. 27, 1904 to Nov. 3, 1904 His lecture has been published and can be acquired from Ch. Maula Bakhsh sahib Bhatti Ahmadi Al-Hakam Oct. 31, 1904, Page 14, Columns 3 & 4 Found on March 2, 2014 at the Khilafat Library, Rabwah by Dr. Farid Ahmad
The funeral paryers of Ramzan Bibi sahiba wife of Ch. Maula Bakhsh sahib were offered in absentia by the Promised Reformer, Hazrat Musleh Maud (RA)
From the article published by Maj. Dr. Shah Nawaz Khan sahib under the title, “Meri Walida Marhooma” in Al-Fazl July 21, 1950, Vol. 4, No. 168, page 6 column 4.
She expired on January 25, 1950 at 8 pm in Sialkot.
She was buried in the the graveyard of Imam Sahib.
Her tombstone was placed in “Bahishti Maqbara, Qadian”May the mother and the daughter rest in eternal peace.
The funeral prayers of the mother-in-law of Ch. Maula Bakhsh sahib, Daulat Bibi wife of Ch. Nihala Aala sahib were offered by the Promised Messiah (AS)
The above announcement was published under the title “Mutafarrak Baatain” by the editor Al-Hakam, Hadhrat Sheikh Yaqoob Ali Turaab sahib (The First Historian of Ahmadiyyat). Al-Hakam May 31, 1905, Vol. 9, No. 19, page 7, column 4. The previous Friday from the date of publication, turns out to be the May 26th, 1905 when the funeral prayers were offered. ( Courtesy of Maulana Ghulam Misbah Baloch sahib )
The Blessed Gift from the Promised Messiah(AS) A note from the diary of Ch. Maula Bakhsh sahib (RA)
Hadhrat Maulvi Abdul Karim Sialkoti Sahib (RA) The Great Orator and Preacher of Jamaat Ahmadiyya
died in Qadian, India on Wednesday, October 11, 1905
The First Ahmadi to be buried in Bahishti Maqbara (The Heavenly Graveyard)
Below is a note from the diary of Ch. Maula Bakhsh sahib on the demise and burial of Hadhrat Maulvi Abdul Karim Sialkoti sahib(RA)
A letter of Ch. Maula Bakhsh sahib inquiring about the “QASR PRAYER” from the Promised Messiah (AS) Dated: January 13, 1906 (Courtesy of Professor Naseera Shahnawaz)
The above photograph is the first page and right upper is the second page of the letter while the right lower is thePromised Messiah’s response to the question about the QASR PRAYER, on the reverse side of the second page.
The two photographs above show the original format of the letter by Chaudhry Maula Bakhsh sahib and The Promised Messiah’s (AS) response.
A rare Gem of the History of Ahmadiyyat (Courtesy of Professor Naseera Shahnawaz)
Hadhrat Mufti Mohammad Sadiq sahib’s letter to Ch. Maula Bakhsh sahib on the back side of the page 3 of the diary of revelations of the Promised Messiah (AS) Dated: March 19, 1907
A Letter by The Promised Messiah (AS) with his Dream and Revelations of April 20, 1907 (Courtesy of Professor Naseera Shahnawaz)
Footnote by the compiler of TadhkiraNote by Hadhrat Maulana Jilal-ud-Din Shams (RA): This humble one has seen this letter which is with Major Doctor Shah Nawaz. Dr. (Shah Nawaz) says that he received this letter from his father, Chaudhry Maula Bakhsh.(English Translation, footnote 1155, page 946) (Urdu Translation, footnote 4, page 604)
Read in Tadhkira Translation in English
On the back side of the letter, The Promised Messiah (AS) inquires about the names of the cities in the East and North of Punjab according to the map.
The Holy Envelope lovingly addressed to Ch. Maula Bakhsh sahib by the Promised Messiah (AS) Signed by the Promised Messiah (AS) on November 13, 1907, it left Kadian on November 14, 1907
and reached Sialkot on November 15, 1907 at 9:30 AM (Courtesy of Professor Naseera Shahnawaz)
The Holy Letter inside the Holy Envelope (1). An urgent need of Rs.100 for “LANGAR KHANA” (2). The Promised Messiah’s wish thatif a sufficient amount could come from Sialkot on a monthly basis, the huge responsibility of “LANGAR KHANA” will be shouldered Dated: November 13, 1907
The Jalsa Salana Qadian, 1907
The Promised Messiah’s stroll on Dec. 28, 1907. Ch. Maula Bakhsh sahib was among the organizers who very efficiently managed the meeting of Hazoor with everyone.
The last Jalsa Salana of Promised Messiah’s life
Tareekh-e-Ahmadiyyat, Vol. 2.
The Holy Page of the Revelations of the Promised Messiah (AS) in April 1908 (Courtesy of Professor Naseera Shahnawaz)
Historic correction for the future editions of Tadhkira
The discovery of the above page after 102 years, with his revelations of April 1908, handwritten by the Promised Messiah (AS) himself,
two corrections can be made to the future editions of Tadhkira.
(1). Bimaar bohat hi cheekhain maarti hey instead of Bimaar bohat hi cheekhain maarta hey.
(2). Rehmat aur Fazl ka makaam – Shukr ka makaam instead of Rehmat aur Fazl ka kalaam – Shukr ka kalaam.
Hadhrat Khalifatul Masih V (ABA) has been informed about the unearthing of this historical treasure on Friday, December 31, 2010
————————————————————————————————————————————————– Allama Dr. Sir Muhammad Iqbal (The Poet-Philosopher of the East) favoring Ch. Maula Bakhsh sahib’s arguments
Hadhrat Chaudhry Sir Muhammad Zafrullah Khan sahib once narrated to Mr. Mahmood Ahmed Bhatty s/o Maj. Dr. Shah Nawaz Khan, an incident that happened in the Kutchery (District Courts) of Sialkot. Once a non-Ahmadi Muslim clergy went into debate on a religious issue with Hadhrat Ch. Maula Bakhsh sahib. When the discussion got prolonged, they took the matter before Allama Dr. Sir Muhammad Iqbal sahib, who was present there at that time. After listening to both sides he passed his judgement in favor of Ch. Maula Bakhsh sahib and declared that his arguments carry much more weight than the other person’s point of view.————————————————————————————————————–
Ch. Maula Bakhsh sahib’s letter of Nov. 15, 1908 to the editor of Al-Badr,
Hadhrat Mufti Muhammad Sadiq sahib (RA)
informing him about his new appointment and his inability to attend the Jalsa Salana
due to the extra workload in the month of December.
He intends to send an amount equal to his travel and other expences between Qadian and Sialkot so that it becomes an incentive for others to follow who may be in similar situations like his.
Published in Al-Badr Nov. 19, 1908, No. 2, Vol. 8, Page 2, Column 1
Ch. Maula Bakhsh’s letter regarding his inability to attend the Jalsa Salana of Dec. 1908 despite his intentions and prior assurances to his friends Published in Al-Hakam Dec. 18, 1908, No. 20, Vol. 12, Page 3, Column 1 & 2 (Courtesy of Maulana Ghulam Misbah Baloch sahib)
At that time the total travel cost for return visit to Qadian from Sialkot was Rs. 3. Instead, Ch. Maula Bakhsh sahib donated Rs. 10 to a special fund before the start of the Jalsa.
He also advised his friends to dedicate Re. 1 as “Nazrana” in favour of Hadhrat Khalifatul Masih.
The editor of Al-Hakam, Hadhrat Sheikh Yaqoob Ali Turaab sahib (RA) under the title
“The Problem of Apostasy and the obligation of Muslim Rajputs” wrote that
“Ch. Maula Bakhsh Bhatti is the first Ahmadi Rajput voice raised in response to the appeal
for rectifying the situation. He is passionate and sincere and wholeheartedly devoted
to the cause of uplifting Rajputs from their decadence. He has also written a very poignant poem “Dard Nama” on the sad state of their affairs.”
Al-Hakam Jan. 21, 1910, No. 2, Vol. 14, Page 6, Column 3.
The Letter of Ch. Maula Bakhsh sahib, Dated Feb. 27, 1910, published in Al-Hakam March 14, 1910, No. 9, Vol. 14, Page 9, Column 3
in response to a letter questioning
“Why Ahmadi Rajputs are Silent?” Al-Hakam Februray 21, 1910, Page 5, Column 1 (Courtesy of Maulana Ghulam Misbah Baloch sahib)
Prevention of Apostasy among the Rajputs
Al-Hakam March 7, 1910, No. 8, Vol. 14, Page 7, Column 3
Detailed Minutes of the Meeting of the Association of Ahmadi Rajputs held at the vast ground of Jalsa Salana Qadian on March 25, 1910 from 8 pm till 11 pm
“Tareek-e-Saroaa” by Mr. Rana Muhammad Khan, Ch. 3, Pages 253 -257
An association is created for tabligh to the Rajputs Published in Al-hakam, April 14/28, 1910, page 7
Association of Indian Muslim Rajputs was established on March 27, 1910 for the propagation of Islam among the Rajputs. Its president was Ch. Ghulam Ahmad Kathgari and Ch. Maula Bakhsh sahib Bhatti Sialkoti was its secretary.
Tareekh-e-Ahmadiyyat Vol. 3.
Jalsa Ahmadiyya Sialkot 1911 Master Ghulam Muhammad Sahib B.A. & Chaudhry Maula Bakhsh Sahib dutifully and selflessly performed their responsibilities of food preparation and serving the guests at the two day Jalsa from morning till night. Akhbar Badr Qadian Shareef – October 12, 1911 Page 5-6, Vol. 10, No. 46-47 (Retrieved from the Khilafat Library on April 17, 2014)
Request for prayers by Ch. Maula Bakhsh sahib for his wife’s recovery to health Courtesy of Ghulam Misbah Baloch sahib (from a coincidental meeting with Dr. Farid Ahmad) at the Kilafat Library Rabwah – March 4, 2014
Akhbar FAROOQ Qadian Darulaman – October 28, 1915
Akhbar FAROOQ Qadian Darulaman – November 4, 1915
Akhbar FAROOQ Qadian Darulaman – November 25, 1915
The book “AHMAD Rasool“, inferred, collated and compiled from the Ahmadiyya literature and published by Ch. Maula Bakhsh sahib in January 1916, to be freely distributed among the persons belonging to the Lahore Ahmadiyya Movement (Those who do not believe the Promised Messiah to be a Prophet and an institution of Khilafat after him) This was a written debate between Ch. Maula Bakhsh sahib and Sh. Maula Bakhsh sahib to be later adjudicated by the Poet-Philosopher of the East, Dr. Muhammad Iqbal but Sh. Maula Bakhsh sahib could not compile his arguments in time, hence Ch. Maula Bakhsh sahib published his arguments for everyone to judge for themselves.
(Retrieved from the Markazi Ahmadiyya Library, Qadian on Dec. 28, 2013 by Dr. Farid Ahmad) Uploaded on the Web on April 21, 2014 – The 76th Death Anniversary of Allama Iqbal
Request for prayers for the health of Ch. Maula Bakhsh Bhatti sahib Al-fazl Qadian, Nov. 7, 1916, Vol 4, No. 36, Page 402, Column 1 (Published 5 days after his death) Retrieved from the Markazi Ahmadiyya Library Qadian – December 30, 2013
Ch. Maula Bakhsh sahib s/o Ch. Ameer Bakhsh left this earthly abode on Thursday, November 2, 1916 at 8:30 pm
(Courtesy of Mr. Mahmood Ahmed Bhatty and Air Cdre. (R) Rashid Ahmad Bhatti)
The announcement of Funeral Prayer
and request for Nimaz-e Jinaza Ghaib
Al-Fazl, Qadian, 11-14 November 1916
Photocopied from the original at the Khilafat Library, Rabwah
Courtesy of Maulana Ghulam Misbah Baloch sahib (Murabbi-e-Silsila)
The Funeral Prayers for Ch. Maula Bakhsh sahib were offered five times on Friday the 3rd of Nov. 1916 at the Masjid Kabootran wali, Sialkot.
He was buried at 5:30 pm
in the North-West side of the Graveyard of Imam Sahib, Sialkot
The Graveyard, Shrine and Urs of Imam Sahib videos Part 1 and Part 2
Hadhrat Musleh Maud (RA) had a dream on March 26, 1946
He saw in that dream that he has come again to this world after many centuries and took over the command of an Ahmadi army from some other 6 or 7 generals on horseback as they have been lead astray of the path of truth on which he had put the Jamaat firmly. On his way to Sialkot, he met Ch. Maula Bakhsh sahib as an officer in the army and asked him to bring his forces to join his ranks, which Ch. sahib very happily did.
(Al‐Fazl, April 3, 1946, Pages 3–4)
When Hadhrat Musleh Maud was explaining his dream he told the audience about Ch. Maula Bakhsh as father of Dr. Major Shah Nawaz sahib. Ch. Maula Bakhsh sahib had died almost 30 years before this dream while Dr. Shah Nawaz Khan sahib was serving in Japan as a Captain. Hence it became a prophecy for him to be promoted to Major in future.
Royaa-o-Koshoof Syedna Mahmood (RA)
One of the Most Important Documents in the History of Ahmadiyyat
This is a scanned image of the photograph of the letter written on February 23, 1904
by Ch. Maula Bakhsh sahib to inquire from the Promised Messiah (AS) about the issue of offering the jinaza prayer of a non‐Ahmadi Muslim.
Hadhrat Musleh Maud (RA) was in search of this letter since 1917. It was just due to the Divine Will and miraculous coincidence that during the preparation for the Munir Inquiry Commission on the 1953 disturbances against Jamaat‐e-Ahmadiyya, Dr. Shah Nawaz Khan found this letter in his father’s documents.
On the instructions of Hadhrat Musleh Maud (RA), he submitted the original letter after copying its contents to Hadhrat Mirza Bashir Ahmad sahib M.A. (RA) to be permanently preserved in the archives of Ahmadiyyat. (This scanned image was retrieved by Dr. Farid Ahmad from The Khilafat Library, Rabwah in 2005)
The Promised Messiah (AS) sent his response along with the original letter .
The Promised Messiah’s Response to the query raised by Ch. Maula Bakhsh sahib,exonerated Ahmadiyyat for all times to come against the allegations that Ahmadis consider other Muslims as kafirs and do not offer their jinaza prayer