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Who was Raja Gopadatta from Kashmir?

Intro
Raja Gopadatta is mentioned in “Tarikh-i-Kashmir” (History of Kashmir), in 1420 Mullah Nadri compiled the first full record of the history of Kashmir. Pappas wrote his name as Raja Gopanand, also as Gondopatta.

Quote from “Tarikh-i-Kashmir” (History of Kashmir)

“During this time Hazrat Yuz Asaf having come from Bait-ul Muqaddas [the Holy Land] to this holy valley proclaimed his prophethood. He devoted himself, day and night, in [prayers to] God, and having attained the heights of piety and virtue, he declared himself to be a Messenger [of God] for the people of Kashmir. He invited people [to his religion]. Because the people of the valley had faith in this Prophet, Raja Gopadatta referred the objection of Hindus to him [for decision]. It was because of this Prophet’s orders that Sulaiman, whom Hindus called Sandeman, completed [the repairs of] the dome. [The year was] Fifty and four. Further, on one of the stones of the stairs he [Sulaiman] inscribed: ‘In these times Yuz Asaf proclaimed his prophethood,’ and on the other stone of the stairs he also inscribed that he [Yuz Asaf] was Yusu, Prophet of the Children of Israel.”

“I have seen in a book of Hindus that this prophet was really Hazrat Isa [Jesus], the Spirit of God, on whom be peace [and salutations] and had also assumed the name of Yuz Asaf. The real knowledge is with God. He spent his life in this [valley]. After his departure [his death] he was laid to rest in Mohalla Anzmarah. It is also said that lights of prophethood used to emanate from the tomb of this Prophet. Raja Gopadatta having ruled for sixty years and two months, [then] died…”

Use of Mullah Nadiri in Ahmadi texts

The Ahmadi writer Khwaja Nazir Ahmad in his advocacy of evidence for Jesus in India (1952) produced a photograph of a page in a folio he had tried to purchase in 1946 which he identified as being from Mullah Nadri.[3] The folio is now lost and no identification of the document had been made by academic sources.

” … and on the other stone of the stairs he also inscribed that he (Yuz Asaf) was Yusu, Prophet of Children of Israel (Aishan Yusu Paighambar-i-Bani Israel ast). I have seen in a book of Hindus that this prophet was really Hazrat Isa (Jesus), Ruh-Allah (the Spirit of God) on whom be peace (and salutations) and had also assumed the name of Yuz Asaf. The (real) knowledge is with God. He spent his life in this (valley). After his departure (death) he was laid to rest in Mohalla Anzmarah. It is also said that lights (anwar) of prophethood used to emanate from the tomb (Rauza) of this Prophet. Raja Gopadatta having ruled for sixty years and two months died.. .” Translation by Khwaja Nazir Ahmad of photograph on page 393 of Jesus in Heaven on Earth 1952

Nazir Ahmad speculates that the Hindu text mentioned in the text in the 1946 photograph identifying Yuz Asaf with Jesus might have been the Bhavishya Purana. However that part of the text of the Bhavishya Purana dates from the British colonial era and does not mention Yuz Asaf, only Jesus and Mohammed.

Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2020/03/20/even-tarikh-i-azami-history-by-azam-tells-us-that-yuz-asaf-was-the-son-of-a-king/

https://ahmadiyyafactcheckblog.com/2017/10/20/pappas-paul-constantine-jesus-tomb-in-india-the-debate-on-his-death-and-resurrection-1991-he-accuses-ahmadiyya-of-academic-dishonesty/

Jesus Son of Mary – Islamic Beliefs

http://arif50.tripod.com/TombSite/Conclusion.htm

https://www.indiatoday.in/magazine/religion/story/19770615-ahmediyas-believe-jesus-christ-is-buried-in-rauza-bal-kashmir-823785-2014-08-19

https://en.wikipedia.org/wiki/Tarikh-i-Kashmir

https://www.tnmeditation.org/article/merry-christmas

https://theindiantrip.com/us/things-to-do/roza-bal-srinagar-activity

https://www.al-islam.org/kamaaluddin-wa-tamaamun-nima-vol-2-shaykh-saduq

Tarikh-i-Kashmir

http://www.mukti4u2.dk/Srinagar_Shankaracharya_Temple.htm

https://en.wikipedia.org/wiki/Muhammed_Azam_Didamari

https://www.al-islam.org/kamaaluddin-wa-tamaamun-nima-vol-2-shaykh-saduq

https://ahmadiyyafactcheckblog.com/2019/10/28/mirza-ghulam-ahmad-was-dishonest-as-he-quoted-ayn-ul-hayat-as-he-lied-about-yuz-asaf-1898/

https://ahmadiyyafactcheckblog.com/2020/03/16/yuz-asaf-and-jesus-in-india-quotes-and-references-in-the-english-review-of-religions-1902-1914/

https://ahmadiyyafactcheckblog.com/2017/10/20/pappas-paul-constantine-jesus-tomb-in-india-the-debate-on-his-death-and-resurrection-1991-he-accuses-ahmadiyya-of-academic-dishonesty/

https://ahmadiyyafactcheckblog.com/2020/03/15/fida-muhammad-hassnain-the-ahmadiyya-movement-and-yuz-asaf/

https://ahmadiyyafactcheckblog.com/2019/02/10/who-is-maulvi-sher-ali-1875-1947/

https://ahmadiyyafactcheckblog.com/?s=Maulvi+Abdullah

https://en.wikipedia.org/wiki/Roza_Bal

https://en.wikipedia.org/wiki/Fida_Muhammad_Hassnain

https://ahmadiyyafactcheckblog.com/2019/08/05/mufti-muhammad-sadiq-travelled-to-the-tomb-of-yuz-asaf-in-1934/

https://ahmadiyyafactcheckblog.com/?s=walter

https://en.wikipedia.org/wiki/H._U._Weitbrecht

https://ahmadiyyafactcheckblog.com/2019/03/03/who-is-molvi-abdullah-wakeel-and-his-connection-to-the-yuz-asaf-story/

https://ahmadiyyafactcheckblog.com/2019/10/29/who-is-mohammad-baqer-majlesi/

https://ahmadiyyafactcheckblog.com/2019/03/03/who-is-molvi-abdullah-wakeel-and-his-connection-to-the-yuz-asaf-story/

https://dailytimes.com.pk/360617/relevance-of-sir-syed-ahmad-khans-scholarly-publications-in-todays-modern-world/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://en.wikipedia.org/wiki/Begum_Khurshid_Mirza

https://ahmadiyyafactcheckblog.com/2016/12/29/yus-asaf-is-not-esa-as/

http://www.tombofjesus.com/2007/core/founders/ahmad/Letter_of_Maulvi_Abdullah.pdf

https://ahmadiyyafactcheckblog.com/2017/10/22/john-rippon-rips-the-ahmadiyya-belief-that-esa-as-yuz-asaph-and-was-buried-in-kashmir/

https://ahmadiyyafactcheckblog.com/2018/11/01/how-did-budhasaf-become-yuz-asaf/

https://ahmadiyyafactcheckblog.com/2018/04/05/the-alleged-sojourn-of-christ-in-india-by-max-muller/

https://ahmadiyyafactcheckblog.com/2018/04/05/edgar-j-goodspeed-also-refuted-jesus-in-india/

https://ahmadiyyafactcheckblog.com/2018/04/05/j-archibald-douglas-also-refuted-nicholas-notovitch/

https://ahmadiyyafactcheckblog.com/2017/01/03/lahori-ahmadis-cast-doubt-on-the-jesus-in-india-theory/

https://books.google.com/books?id=ARplAgAAQBAJ&pg=PA48&lpg=PA48&dq=Khalifa+Noorudin+from+Kashmir&source=bl&ots=_po4n90h9N&sig=ACfU3U3HO6DfYefna0kXbqmZeYS1a5YdXg&hl=en&sa=X&ved=2ahUKEwjk25j-z7fgAhX0BjQIHdjDC98Q6AEwDXoECAAQAQ#v=onepage&q=Khalifa%20Noorudin%20from%20Kashmir&f=false

https://books.google.com/books?id=dQB-DwAAQBAJ&pg=PT109&lpg=PT109&dq=Ian+Copeland+Kashmir&source=bl&ots=ObdhJTIZiP&sig=ACfU3U1PbD_T0qyYMtPB3gyFDNKfMqYn7w&hl=en&sa=X&ved=2ahUKEwj0mcyT3PPgAhWAHTQIHYPlD-AQ6AEwCHoECAMQAQ#v=onepage&q=Ian%20Copeland%20Kashmir&f=false

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

The history of Ahmadiyya in Goleki, Punjab, Pakistan

Intro
Molvi Imam-ud-Din (died in 1930-33) brought Ahmadiyya to Goleki, Pakistan. He seems to have ursurped a mosque in Goleki from the local Muslim community and made it an Ahmadiyya mosque during British rule. His grandson is not an Ahmadi these days. He seems to have brought Ahmadiyya to Goleki in the 1920’s, he returned to Qadian in 1928. He visited Qadian at did MGA’s bait before 1908. His son was the famous Ahmadi Zahir ud Din Akmal. Zahir ud Din Akmal suffered from tuberculosis (TB). MGA told him to feed his son some of his (MGA’s left over food), and this would solve his sons TB problem. Molvi Imam-ud-Din (also spelled as Maulana Imam ud Din) did exactly that, he took the leftover food of MGA, wrapped it up and took it to his son, and reported that his son totally recovered. Noorudin Ajmal was the other brother. Maulana Imam ud Din had 2 sons.

Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2019/08/21/who-is-qazi-muhammad-zahuruddin-akmal/

https://ahmadiyyafactcheckblog.com/2016/10/20/tashhiz-al-azhan-was-a-magazine-founded-by-mahmud-ahmad-in-1906/

Pakistan National Assembly Proceedings of 1974 against Ahmadis

 

https://ahmadiyyafactcheckblog.com/2016/10/20/tasheeshazul-adhan-was-a-magazine-founded-by-mahmud-ahmad-in-1913/

https://ahmadiyyafactcheckblog.com/2018/01/20/my-beliefs-about-non-ahmadi-muslims-dated-18-august-1911-by-khwaja-kamal-uddin/

http://alhafeez.org/rashid/abuse/abuse.htm

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://ahmadiyyafactcheckblog.com/2017/08/03/some-quotes-from-mirza-basheer-uddin-mahmud-ahmads-magazine-tashhiz-al-ahzan/

https://ahmadiyyafactcheckblog.com/2016/10/20/tashhiz-al-azhan-was-a-magazine-founded-by-mahmud-ahmad-in-1906/

https://ahmadiyyafactcheckblog.com/?s=Ahsan

https://ahmadiyyafactcheckblog.com/2019/05/19/who-is-shaikh-yacub-ali-irfani/

https://ahmadiyyafactcheckblog.com/2018/08/01/prophethood-among-the-followers-of-muhammad-by-maulana-sayyid-muhammad-ahsan-of-amroha-oct-1913-in-tashhizul-azhan/

https://www.alislam.org/v/2353.html

Musleh-e-Maud: The Prophecy and its Fulfillment

 

Tags
#ahmadiyya #ahmadiyyaingoleki #ahmadiyyafactcheckblog #ahmadiyyat #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack  #trueislam

In 1923, Dr. Mirza Yaqub Beg reported that Mirza Ghulam Ahmad was forced to sit on a toilet, just minutes before MGA died

Intro
The death story of Mirza Ghulam Ahmad had been controversial since 1908. Dr. Mirza Yaqub Beg was a fanatical Ahmadi who had dedicated his life to MGA as early as 1890, in fact, in 1897, he was the junior doctor on-duty as Lekh Ram was carried and dying, we suspect that Dr. Mirza Yaqub Beg may have purposely killed Lekh Ram via surgical equipment. Nevertheless, he left MGA’s family alone in 1914 and became a Lahori-Ahmadi. In 1923, on MGA’s 15-year death anniversary, Dr. Mirza Yaqub Beg wrote his biography in the Pagham e Sulh of May 26th, (see pages 6-9) and even shared the last moments of MGA’s life. Dr. Mirza Yaqub Beg’s house was less than 100 yards away from the house where MGA was temporary living. Thus, he was the 3rd doctor to arrive, the other 2 were Noorudin and Dr. Syed Muhammad Hussain Shah. MGA’s final illness started at roughly 10pm, Dr. Mirza Yaqub Beg wasn’t alerted until 2am, in the intervening 4 hours, MGA had 5-6 attacks of diarrhea. As Dr. Mirza Yaqub Beg approached MGA in his room, he reports that MGA was sitting on a make-shift toilet. MGA must have been forced to sit there by Noorudin and Dr. Syed Muhammad Hussain Shah. Since MGA was leaking out excrement in excessive nature. The urdu word used for toilet was “chowkee”, which translates into In British English, “commode” is the standard term for a commode chair, often on wheels, enclosing a chamber pot—as used in hospitals and the homes of the elderly. MGA then said “Mirza sahib, recommend a medicine for me”. Then he said: “Also pray for me”, and he added: “In truth, the medicine is by decree from heaven”. We are unsure if these were MGA’s final words, MGA’s father-in-law report that MGA’s final words were given as follows:  ‘I have been stricken with cholera.’  Thus, Dr. Mirza Yaqub Beg arrived before Mir Nasir Nawab, and thus MGA’s final words were accurately given.

When was the injection given?
Dr. Mirza Yaqub Beg doesn’t tell us about any injection. It is unclear who administered it. We think that MGA had already died and they gave him an injection to revive him and it didn’t work. A few hours later, at 4-5am, MGA was dead and Nooruddin, Dr. Syed Muhammad Hussain Shah and Dr. Mirza Yaqub Beg told the family at Lahore. They then began to come up with a plan to make an announcement and transport the body to Qadian.

Scans from the Pagham e Sulh, 26 May 1923, pages 6 to 9
Paigham E Suleh 26 May 1923


_____________________________________________________________________________________________

https://www.muslim.org/intro/pioneers/myb.htm

Reminiscences of my beloved

‘To recall your beloved is no less than meeting him’

Some eye-witness events of the Imam of the Age

by Dr Mirza Yaqub Baig

(From Paigham Sulh, 26 May 1923, pages 6 to 9)

Although fifteen years have passed since the death of the Imam of the Age, Mirza Ghulam Ahmad sahib of Qadian, the Promised Messiah, but as I spent a long period during my younger days, a period of almost sixteen years, in his company the events and conditions of that time are always fresh before my eyes and can never be forgotten. Besides this, during the last thirty years I have had occasion to meet all sorts of people, and I find his life to be the best and most noble example. Today, leaving aside his claims and the exalted rank bestowed upon him by Allah the Most High, I put before the readers some events of his life which show the exalted status of his morals, and it appears even at a cursory glance that a man of this illustrious rank, far from making a false claim about God, cannot even utter an untruth about any human being. Such a truthful man cannot possibly be an impostor, and one who entertains so deep a love and adoration for the Holy Prophet Muhammad (sallallahu ‘alaihi wa sallam) cannot present himself as a rival to him. On the contrary, he considers it his greatest honour to be his servant, as he writes:

The glory of Ahmad is beyond all imagination and comprehension,
Whose servant, observe, is the Messiah of the age.

His physical appearance

There are hundreds of people still alive from among the earliest followers of Hazrat Mirza sahib, who spent a long time in his company, and there are thousands who had the opportunity to see him. However, there are millions of people who never had the chance to see him, and for them I want to say that the description of the coming Messiah in Hadith — that his colour will be wheatish, his hair will be straight, and it would always look as if he had just had a bath — is exactly how Hazrat Mirza sahib would be described in brief. That is how he was shown by Allah to the Holy Prophet Muhammad by means of a vision thirteen centuries earlier, and that is precisely what the appearance of this promised one was like. He was of a very handsome, wheat-like colour, with a brightly radiant face. He had a high forehead and a bushy beard, whose hair were slightly turned at the end. As his hair had turned grey at a young age, he used to apply henna to his hair. His face always appeared to have a smile on it, and his eyes always half open. He was of medium height. The hair on his head were not thick; he did not have any bald patches but his hair were spaced apart. His appearance was quite distinct from the description of the Israelite prophet Jesus as given in Hadith, who is described as being reddish white in colour with curly hair.

He wore a turban of a very simple form. Sometimes he would have a Turkish cap on his head, and sometimes he would wear a turban over the cap. His [Indian style] coat, trousers and other garments were of the simplest kind, and most frequently he wore traditional Indian shoes.

There were no artificial airs about him, nor did he keep any special place or seat reserved for himself. In every way he behaved simply. He would take his seat wherever there was a vacant place. Sometimes he would be seated on the floor while some of his followers, due to lack of space, sat higher up on a couch.

He usually went for a walk in the early morning, accompanied by a crowd consisting of his own followers and visitors. During the walk many people, in order to listen to him, would pass him and walk ahead. As they passed him, dust raised by their feet would blow on him but he would not care in the least. Again and again someone would step on one of his shoes causing it to slip out of his foot, but he would never look to see who did it. Someone would step on his walking stick and knock it out of his hand to the ground, but his face would never show any sign of displeasure. In gatherings he would sit like an ordinary person and talk without assuming any artificial airs. If a humorous remark was made he laughed so heartily that his face turned red and his eyes streamed. Sometimes while laughing he covered his mouth with the end of his turban cloth.

Socialization and hospitality

His food was absolutely simple. Whatever was cooked in the house he would eat without any fuss. He ate very little. His hospitality was of the highest degree. He looked after his guests with the greatest care. Whenever a guest took his leave to depart, Hazrat Mirza sahib would clearly be grieved. In the early days, he served his guests personally and would go and bring a guest’s meal to him. Quite often during the meal he would rise and go to bring some drink or pickles or something else for his guest.

While eating he took very small morsels of food. Tiny bits of bread collected in front of him as he ate. He would eat at most one chipati at any meal. He would also take out pieces of meat from the curry dish and place them before the guests seated near to him.

Times

He said the five daily prayers in congregation. Sometimes he led the prayer, but usually a senior member of the community would be the imam. Maulana Abdul Karim of Sialkot led the five daily prayers and the Friday prayer till his death. After that, Allama Hakim Maulana Nur-ud-Din used to lead the prayers, although sometimes Maulana Sayyid Muhammad Ahsan or another senior member led the prayers.

After almost every prayer Hazrat Mirza sahib engaged in conversation about some religious matter. Everyday there were new people in attendance who had come from distant places, and often a question asked by one of them would become the subject of a talk by him. He sometimes talked about family matters, or if he was writing a book at the time he would talk about the issues under discussion. After the morning prayer he did not sit for long but, after taking a short rest, he would come out and go for a walk of about two to three miles accompanied by his friends. All through the walk conversation continued. He walked so fast that most people had to run to keep up with him to listen to his talk. He would speak with a constant flow and at speed.

Between the zuhr and asr prayers he would usually stay in the mosque, and likewise between the maghrib and ‘isha prayers. Almost all this time was spent on talking about various religious topics, answering questions from people, and giving goodly preaching. Except for those days when he was engaged in writing some book, he spent most of his time with guests in conversations on religion. After maghrib he would usually have dinner with them and retire to his room after the ‘isha prayers.

Tahajjud prayers

Aside from praying in congregation for the five daily prayers, he was regular in his tahajjud prayer. Although his humility before Allah in every prayer was enviable, his tahajjud prayer was quite without equal. He would be in the state of prostration for hours, beseeching Allah from the bottom of his heart to grant success to Islam and the Muslims. While doing so, the thought of the moral plight and pitiable condition of the world would make him shed tears, so much so that his cries could sometimes be heard. In the early days the neighbourhood around his house was sparsely populated, and when he said his tahajjud prayers on the roof in the hot summer months, the sounds of his pleading and crying before the Almighty with a painful heart could be heard far outside the house.

His love and affection

While he had thousands of followers, most of them so devoted that they would give their all for him, he too was no less in showing love and devotion towards them. In fact, his devotion towards them was much greater, and it made each one of them feel as if Hazrat Mirza sahib loved him specially, more than he loved any other follower. He was in reality a model of the Holy Prophet Muhammad’s quality of being a mercy to all. He shared in the grief or the joy of every one of his followers. If anyone was in distress or difficulty he would do his best for him practically as well as by prayer, as if he were striving for his own success. He remembered all his sincere followers in his prayers and in his tahajjud prayers he went so far as to pray for everyone of them by name.

Not only for his friends but he also prayed for his opponents and the Maulvis who called him kafir, especially praying for them in his tahajjud prayers that they be guided aright. As he writes in a poetic verse:

“My soul is eaten away in sorrowing after your faith, my friend,
The wonder is that you consider me to be a kafir.

Penmanship and writing

Apart from his walks outside, the Promised Messiah used to stroll within his house as well. He had a separate room where he sometimes sat down to write. However, he did most of his writing while walking. At both ends of the courtyard he would place an inkpot in a niche in the wall. With pen and paper in hand he would write while strolling from one end to the other. After having done some writing he would fold the paper over to reduce its length so as to facilitate writing further on it.

It was not as if his courtyard was reserved for him. The women and children of the house would be moving about in it. He often likened his house to a railway train station due to the hustle bustle. It was in that tumultuous environment that he did his writing work, but the noise never distracted his attention from his writing. He would be as deeply absorbed and engrossed in his work as if he were in utter solitude and silence.

So absorbed would he be in his writing as to be entirely oblivious to what was going on around him. In the early days his father used to have his meals sent to him in his room. Sometimes a dog would come and eat his food and he would not notice. Nor would it occur to him that he had not eaten. He never asked for another meal to be sent.

Once, in the later days, it so happened that Hazrat Mirza sahib wrote a long article and put the papers by his side. His son, Mirza Mahmud Ahmad, at present head of the Qadiani Jama‘at, who was a child at the time, while sitting next to him and playing with a match box, set the papers alight. Hazrat Mirza sahib did not notice. When he needed to look up those papers, he found them burnt to ashes. All he said was: “There must be some Divine wisdom in why this happened”. He rewrote the article, and it was better than the one burnt.

Love of friends

His relationship with his devoted followers was that of a close friend. He addressed everyone of them with respect. When I and my late brother Mirza Ayub Baig took the bai‘at we were the youngest people in the Movement, yet whenever he wrote us a letter he addressed us as: “My dear brothers”. He found it difficult to accept a complaint against a friend. Once when Maulvi Abdul Karim, Khwaja Kamal-ud-Din and some others made a complaint about a friend from the town of Gujaranwala, Hazrat Mirza sahib told them: I cannot believe that he could have done such a thing, you must make enquiries again.

When friends came from other places to see him he would not let them go quickly. When he did bid them farewell, he would walk with them for a long distance to see them off. Sometimes when seeing off us two brothers he would accompany us for two miles outside Qadian.

Unequalled forbearance and tolerance

I and my late brother Mirza Ayub Baig entered into the bai‘at of Hazrat Mirza sahib in 1892. He had come to Lahore after having been to Delhi. The ulama had just then issued the declaration against him denouncing him as a kafir. He was staying at the house of Mehboob in Lahore where afterwards the Railway Station Dispensary was located for a long time. Opposition to him was so fierce that the main gate of the house was kept locked, and only a narrow, side entrance was open for those going in and out. However, some malicious persons used to slip inside even through there. One day Hazrat Mirza sahib was sitting in a room on the first storey with many people who had come to see him. Some Hindus were present as well. A man came and started hurling abuse at him. Hazrat Mirza sahib simply hung his head down and kept on listening. When the man got tired of insulting him, Hazrat Mirza sahib said to him: Brother, if you have any more to say, then say it also. The man was deeply embarrassed and regretful and asked for pardon. There was a Hindu sitting there who saw it all. He commented about Hazrat Mirza sahib: “This man will be successful” and then added: “In the Gospels we read about the forbearance and tolerance of Jesus, but we had not seen any person practising it till now”.

In those days he used to go to the mosques of the general Muslims and pray behind their imams. He was returning home after prayer from a mosque when he was assaulted by a lunatic who claimed to be the Mahdi. As he was pushed by that man, Hazrat Mirza sahib’s turban fell to the ground. Accompanying Hazrat Mirza sahib were Sayyid Amir Ali Shah, sub-Inspector Police, his brother Sayyid Fazilat Ali Shah, Inspector Police and many other friends, who could have dealt a blow to that man. Sayyid Fazilat Ali Shah grabbed him by the neck, but Hazrat Mirza sahib said: Let him go, he is an helpless man. So no one did anything to him.

Apart from the fatwas of kufr he frequently used to receive abusive mail from his opponents. He used to say that he had two chests full of such letters. But they made no impression on him. One day he said: “If my opponents knew that this sort of obscenity does not upset me in the least, they would kill themselves with disappointment”. He refers to this evil behaviour of these people in a poetic verse as follows:

“The foul stench produced by the jealous opponents cannot harm me,
As I am kept fragrant all the time by the musk of the remembrance of God.”

Qadian in his time

I first visited Qadian in 1893. After that, during my student days I used to go to Qadian almost every day that was a holiday. During the summer holidays also most of my time was spent in his company. After finishing my education I became house surgeon in the medical college. Later on I also spent most of my employment as a lecturer in the medical college. In those days whenever anyone in Qadian fell ill the Promised Messiah used to send for me. In addition to that, being a member of the Sadr Anjuman Ahmadiyya I had occasion to visit Qadian once or twice a month in that connection as well.

Whenever I went to see him in Qadian, my faith in the existence of God was refreshed. I would see the truth of Hazrat Mirza sahib and the truth of the Holy Prophet Muhammad appear in a new glory. The reason why this place had such an effect was that the Qadian of that time was entirely different from the outside world. I said to my friends several times that the very earth and sky of Qadian was godly. No worldly business or concern or fire of worldly ambition was at all in evidence there. On the contrary, it was a habitation populated by godly persons who had been attracted there, to that true servant of the Holy Prophet, by nothing other than spiritual aims and love of the Holy Prophet Muhammad. Being in his company really cleansed you of sin, and all worldly cares and anxieties disappeared by going to him. His love and affection for his followers was so great that in no physical relationship, whether of father, mother or any other kith or kin, was such an example to be found of a heart-felt connection and passion for the sake of Allah. Nor could such contentment of mind be found in any friendship.

Besides this, his love and devotion for the Holy Prophet Muhammad and his engrossment in matters of faith was so thorough that when you went to meet him there was no other talk except about the teachings of the religion. Moreover, his talk was entirely different in nature from that of the ulama. Every single word he spoke entered into your heart, his speech melted most people’s hearts and breathed the spirit of sacrifice into them. Just as he obtained the promise from every follower, during the bai‘at, of preferring religion to the world, so did his preaching always teach the lesson of acting on this golden rule. Being in his company created within you the strength to withstand difficulties and trials in the way of Allah, and it produced within you such unshakeable faith in his truth and in the truth of Islam that no declarations of kufr or opposition by the Maulvis could scare you, nor could the attacks upon Islam by its detractors make the least impression upon you. He established the whole of his Jama‘at upon such a firm rock of faith that no power could shake them. Even though at this time the Jama‘at has split into two groups, both sections in doing religious service are holding the cause of religion above the world. Even the section that has exaggerated the status of Hazrat Mirza sahib is doing work of propagation of Islam that is an example for other Muslims.

His power of attraction

Before Hazrat Mirza sahib’s mission, no one in the world knew of Qadian. Even in the Punjab very few people had heard of it. But since he began his mission, there is no part of the world from where people have not come to Qadian. Similarly, there is no worldly blessing or comfort which has not reached there. His presence brought people to Qadian from all over the world. This is an evidence of his truth because at the time when no one in the world had heard of Qadian Hazrat Mirza sahib told of a revelation, which he also published in Barahin Ahmadiyya in 1882, that “people will come to you from every remote path”. Events proved the truth of this revelation, and today its veracity is evident.

His victories witnessed

Being with him we always saw the hand of Allah the Most High acting in his support. He had a revelation: “I will help him who intends to help you and I will disgrace him who intends to disgrace you”. His helpers, despite facing widespread opposition, were always made victorious by Allah and by His grace we progressed and prospered. Each and every one of us can compare his past and present conditions and testify to that. Those who tried to disgrace him, as they were really opponents of the truth, were always brought down low.

Debate with Abdullah Atham

I was present at the debate between Hazrat Mirza sahib and the Christian preacher Deputy Abdullah Atham which took place in Amritsar in 1893. Details of the proceedings of the debate have been published. One point is worthy of special mention, and that is that for each of the two parties, i.e. Abdullah Atham and Hazrat Mirza sahib, four helpers had been appointed. Abdullah Atham used to seek assistance from his helpers when preparing his replies but Hazrat Mirza sahib required no help. He had only the Holy Quran in his hand and consulted it on every issue. Whenever he spoke, a river of knowledge flowed forth. Someone asked Hazrat Mirza sahib how he could locate verses in the Quran without help. He replied: When I thumb through the pages of the Quran to look for a particular verse, that verse comes before me as if it were highlighted. “This is Allah’s grace which He grants to whom He pleases”, as the Quran says.

After the debate was concluded Deputy Abdullah Atham and the Rev. Henry Martyn Clarke extended an invitation to the Ahmadi side through Maulana Nur-ud-Din for a meal. The Maulana replied that he would let them know after asking Hazrat Mirza sahib. When the Maulana mentioned this to Hazrat Mirza sahib, he said: Can your self-respect tolerate that you accept an invitation for a meal from an enemy of the Holy Prophet Muhammad? He added: It is a fact that although I was engaged in a debate with Abdullah Atham for fifteen days yet my self-respect could not tolerate that I look at the face of such a dark hearted opponent of the Holy Prophet Muhammad.

All thinking persons should ponder on this, and also those who today make Hazrat Mirza sahib equal to the Holy Prophet Muhammad as well as those who call him a kafir should both take a lesson from this, and they should realize the depth of love that Hazrat Mirza sahib entertained in his heart for the Holy Prophet Muhammad and his closeness to and affinity for his master.

We too are witness to the fact that in reality Hazrat Mirza sahib never cast a glance towards the face of Abdullah Atham during the debate. He used to be keeping his attention turned towards the Holy Quran, and when he spoke his eyes would be cast downwards.

Love for the Holy Prophet Muhammad

Apart from the events mentioned above there were many examples of how Hazrat Mirza sahib showed love for and devotion to the Holy Prophet Muhammad. I was present with him at the end of the period of his prophecy about Abdullah Atham, when on the day of the expiry of that period he wrote the announcement, on the basis of Divine revelation, that as Abdullah Atham had repented due to his fear of the prophecy, so Allah had granted him respite. About two or three days before the expiry of the limit of the prophecy he said: I have no worry about myself, my worry is about the honour of the Holy Prophet Muhammad. He added that if he were to be killed, his family butchered and cut to pieces in front of his eyes, and his house destroyed to the ground, but at that moment he were to be told that the honour of the Holy Prophet Muhammad and of the Holy Quran had been established in the world as it deserves to be established, he would regard himself as the most successful person on earth. If someone abused Hazrat Mirza sahib and used bad language about him he never became angry, but he could not tolerate abuse directed against the Holy Prophet Muhammad. He never prayed for punishment for anyone who abused him but he used to get very roused against those who vilified the Holy Prophet Muhammad. He has prayed for punishment for such vituperators, as in the prophecy about Lekhram he has warned him about the fate that will befall him due to his wickedness.

Mubahila

During the debate in Amritsar with Abdullah Atham in 1893, Hazrat Mirza sahib held a mubahila with his opponent Maulvis — the two parties stood in the same open ground confronting one another and prayed to Allah to send His verdict against the liar and to make the truthful one steadfast and show in his support a clear evidence from heaven.

The mubahila took place at the Eid prayer ground in Amritsar. On one side was Hazrat Mirza sahib with a group of his followers, their hands raised in prayer, and on the other side was Maulvi Abdul Haq Ghaznavi with his supporters. It is noteworthy about this mubahila that while Maulvi Abdul Haq Ghaznavi prayed for punishment to befall Hazrat Mirza sahib, but Hazrat Mirza sahib did not pray for punishment to befall Maulvi Abdul Haq Ghaznavi or any other opponent. In fact, he prayed for punishment for himself, saying: “O Allah, if I am the impostor and not from You, then destroy me and save the world from my mischief; and if I am from You then grant me aid and help, and support me openly so that my truthfulness may be clear to the world”. He prayed aloud and his followers who were standing behind him in rows said Amin. I was one of them.

At the time of the mubahila his devoted followers numbered 313. Hence in writing about this incident he has recorded their names and likened this encounter to the battle of Badr. Consequently, Allah the Most High bestowed upon him progress day after day following this mubahila. His Movement, from being in the hundreds, reached thousands, and hundreds of thousands. Today the services of this Jama‘at to Islam and its work of the propagation of Islam have set the seal upon the truth of its founder, the Promised Messiah. As against this, the opponent Maulvis, particularly those who took part in the mubahila, were not blessed with any progress; on the contrary, today those who call Muslims as kafir are denounced and reviled by everyone.

The awe of truth

It was because of the awe and fear of the power of truth that Maulvi Muhammad Husain Batalvi, despite being the staunchest adversary of Hazrat Mirza sahib and the originator of the fatwa against him declaring him as kafir, did not come forward for the mubahila. He was actually present at that time in that very Eid prayer ground and was attempting to ensnare people into opposing Hazrat Mirza sahib but he did not come forward for the mubahila himself. Likewise, Maulvi Sanaullah openly refused to engage in mubahila with Hazrat Mirza sahib.

Pandit Lekhram

According to the prophecy made by the Promised Messiah, Pandit Lekhram died after receiving a wound in his abdomen with a knife. By coincidence, when he was brought to Mayo Hospital [Lahore] after being stabbed, I was in the hospital as I was in my final year of my medical studies. In fact, I bandaged him myself and assisted Colonel Perry in operating on him.

As Colonel Perry lived some distance from the hospital and his arrival took time, Lekhram kept on repeating dejectedly and despondently: “O my qismat (misfortune), the doctor is not here yet”. The Pandit’s friends said to him: Premshar (God) will save you. In reply it was only once that he said: Yes, Premshar can save me, but he was convinced that he would die and kept on repeating his earlier words till the doctor arrived.

Some people have accused Hazrat Mirza sahib of having had Lekhram murdered. But I am prepared to testify on oath that the Pandit held no view of this kind about Hazrat Mirza sahib, even though this situation was one in which he had the best opportunity to express such an opinion.

Even during my student days I was not called by my forename but as Mirza Jee. In those days the late Dr. Ragbir Sahay was house surgeon and lived in a room above the operation theatre. So when Lekhram was brought in, Dr. Ragbir Sahay called me saying: Mirza sahib, please come here, a serious case has just been brought in. When I came I saw a man of height six feet or more lying on the table. On his abdomen there was a cut from one side to the other, some seven to eight inches in length, and his intestines were outside. Dr. Ragbir Sahay asked me to place a warm sponge on his abdomen and then to take his temperature, which I did. In brief, I was with him for about an hour to an hour and a half, until he was given chloroform to anaesthetize him. During this time Dr. Ragbir Sahay called me Mirza Jee several times. When I realized that the injured man was Pandit Lekhram, I paid particular attention to remembering everything that happened so that I could inform Hazrat Mirza sahib of the last hours of his life.

I say with certainty that whenever Dr. Ragbir Sahay called me Mirza Jee, Pandit Lekhram looked towards me with sorrow in his eyes and he remembered Hazrat Mirza sahib as well as his own prophecy he had made that Hazrat Mirza sahib would be destroyed. It had become clear to him that his prophecy had turned out to be false but that the prophecy made by Hazrat Mirza sahib had proved true.

If without the memory of Hazrat Mirza sahib being reawakened in his mind he had remained silent, then it would have been another matter. However, because of the calling of my name he was repeatedly reminded of Hazrat Mirza sahib, and yet despite being fully conscious and able to speak he only expressed regret at his fate and made no accusation whatsoever against Hazrat Mirza sahib.

Although the Pandit was brought directly to the hospital without any dying declaration being taken from him by the police, nonetheless any statement made by the patient in such circumstances in front of the doctor is regarded as equivalent to sworn testimony in court. However the Pandit made no statement even though, in addition to Dr. Ragbir Sahay, as far as I remember there were also two doctors present who came with other Arya Samaj members, Dr. Heera Lal and Dr. Dev Kee Nand, and they remained there till the end.

Another incident

Hazrat Mirza sahib had already announced his prophecy about Pandit Lekhram when in 1896, while on his way probably to Multan, he was at the mosque which used to be to the west of Lahore railway station in those days, performing his ablutions (wudu) before prayer. By coincidence, Pandit Lekhram was passing and, after learning that Hazrat Mirza sahib was there, he went into the mosque to see him. However, Hazrat Mirza sahib did not raise his sight to look at him. The reason was that same deep love he had for the Holy Prophet Muhammad which made it intolerable for him to cast a glance at the face of a man who reviled and abused the Holy Prophet. So Hazrat Mirza sahib paid him no attention.

When Pandit Lekhram was killed the newspapers speculated about who the murderer might be. Some expressed suspicion that the murderer was a Sanatam Dharm Hindu, others that he was a Christian, and yet others that he was a Sikh, because the Pandit used to abuse not only Muslims but all religions and parties that he was opposed to. Some suspected one of his own friends in whose house he lived. Some, of course, expressed suspicion about Hazrat Mirza sahib as he had made the prophecy. When these news reached Hazrat Mirza sahib, he expressed regret that all those people were being suspected and said that no decent person could be involved in an act of murder like this. He added: Even though I had made the prophecy about Lekhram, but if I had been with him when he was stabbed I would have done my best to save him and done everything possible to procure treatment for him.

Journey to Delhi

In 1904 when he went to Delhi I was with him. During the journey he told of a dream in which he had seen that the gates of Delhi were locked. He took it to mean that the people of Delhi would not benefit from him and their hearts would not open to him. So did it happen. He stayed there for more than one month. Everyday he gave a lecture but people did not take advantage from his presence. So he went to the tombs of all the famous saints buried in the outer areas of Delhi and prayed for them. He thought it better to visit these truthful deceased saints than the living persons of Delhi.

The illness and deaths of Maulvi Abdul Karim and Mirza Mubarak Ahmad

When Maulvi Abdul Karim, his beloved and devoted follower, fell fatally ill I was in Qadian on three months’ leave. I spent almost all my leave in attending to the late Maulvi sahib. Hazrat Mirza sahib showed his deepest love for his disciple by procuring every kind of necessity for the treatment of the Maulvi sahib to an out of the way place like Qadian. Let alone other things, when the Maulvi sahib died there was a huge stock of ice in his room, a provision which in those days was very difficult to transport from the railway station to a distant place.

Everyday Hazrat Mirza sahib used to wait restlessly for the latest news about the Maulvi sahib’s health. He prayed for him day and night and made all possible arrangements to obtain medicines. When he died some of us, including Maulvi Muhammad Ali sahib, myself and other friends, could not contain our grief and some screams emerged from our mouths spontaneously. Hearing this, Hazrat Mirza sahib came and called us together, and exhorted us to accept the will of Allah the Most High. Despite the fact that his connection with the deceased was the closest of all of us, and he should have been more grief stricken than anyone else, yet he not only showed the most perfect example of patient acceptance of the Divine decree but imbued others with the spirit of resignation as well.

He showed the same example at the death of Mirza Mubarak Ahmad even though he was his own son. He spent many sleepless nights attending to his care and treatment, but when he died and was being lowered into his last resting place, Hazrat Mirza sahib was telling his followers and all others present that this kind of trial and tribulation is sent by Allah upon man for his spiritual reform and for establishing his permanent relationship with Allah, the Being Who is ever living, and that those who fail to show patience and resignation under these trials, destroying themselves with grief, can never attain the pleasure of Allah.

The Promised Messiah’s migration and death

The Promised Messiah had received the revelation dagh-i hijrat (‘Shock of Separation’). He had been informed by many other revelations that his death was approaching. This last time that he left Qadian, to go to Lahore, he felt as if he would not return alive to Qadian, where he expressed regret on this separation. However, it was necessary for destiny to be fulfilled.

He stayed first at the house of Khwaja Kamal-ud-Din in Ahmadiyya Buildings. Here he received the revelation from Allah: ‘I will safeguard everyone who is in this house’, the same revelation he had received about his own house in Qadian. As Hazrat Mirza sahib preferred to stay on an upper storey he moved to the house of Dr Sayyid Muhammad Husain, which adjoined the Khwaja sahib’s house. Here he penned his last writing, Paigham Sulh (‘Message of Peace’), whose object was to create harmony between Hindus and Muslims. While writing this message he had a severe attack of diarrhoea. Although he had previously had attacks of diarrhoea, this time he succumbed to it.

In those days I lived in the inner city area of Lahore. It was at two o’clock at night [on 26 May 1908] that Hazrat Mirza sahib sent for me in this state of illness. When I arrived, he was sitting on the toilet seat. He said to me: “Mirza sahib, recommend a medicine for me”. Then he said: “Also pray for me”, and he added: “In truth, the medicine is by decree from heaven”.

When he died he was remembering his True Master, Allah, in the words: “O my beloved, O my beloved”. It was with the love of Allah that he was entirely intoxicated and it was to Him that he went in the end.

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Pics

Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2018/09/07/who-is-dr-mirza-yaqub-beg-1872-1936-the-eventual-lahori-ahmadi/

https://ahmadiyyafactcheckblog.com/2016/12/08/mir-nasir-nawab-the-father-in-law-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2020/04/07/mirza-ghulam-ahmad-died-on-the-land-of-dr-syed-muhammad-hussain-1878-1939/

https://www.muslim.org/intro/pioneers/myb.htm

https://ahmadiyyafactcheckblog.com/2020/04/16/the-death-of-mirza-ghulam-ahmad-from-ahmadi-sources/

http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

http://www.irshad.org/exposed/death.php

Did Hazrat Mirza Ghulam Ahmad die an objectionable death?

http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

https://ahmadiyyafactcheckblog.com/2017/09/29/hyat-e-nasir-by-mir-nasir-nawab-the-full-pdf-book/

https://ahmadiyyafactcheckblog.com/2018/12/10/just-before-mirza-ghulam-ahmad-arrived-at-lahore-in-1908/

https://ahmadiyyafactcheckblog.com/2020/04/13/what-is-lecture-ludhiana-by-mirza-ghulam-ahmad-1905/

https://ahmadiyyafactcheckblog.com/2017/01/16/hyat-e-nasir-1927-1st-edition-vs-2nd-edition/

https://ahmadiyyafactcheckblog.com/2016/12/20/mirza-tahir-ahmad-authenticated-the-book-hyat-e-nasir-1927/

https://ahmadiyyafactcheckblog.com/2016/12/08/mir-nasir-nawab-the-father-in-law-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2020/04/07/mirza-ghulam-ahmad-died-on-the-land-of-dr-syed-muhammad-hussain-1878-1939/

https://ahmadiyyafactcheckblog.com/2016/12/02/mirza-ghulam-ahmad-died-of-an-opium-overdose-1908/

https://ahmadiyyafactcheckblog.com/2017/08/20/mirza-ghulam-ahmad-died-of-cholera-new-evidence-found-in-aug-2017-the-vakil-newspaper-amritsar-dated-30th-may-1908/

https://ahmadiyyafactcheckblog.com/2016/12/03/farquhar-claims-that-mirza-ghulam-ahmad-died-of-cholera/

https://ahmadiyyafactcheckblog.com/2019/06/13/new-data-found-on-the-death-of-mirza-ghulam-ahmad-via-cholera-from-june-1908/

https://ahmadiyyafactcheckblog.com/2016/12/03/farquhar-claims-that-mirza-ghulam-ahmad-died-of-cholera/

https://ahmadiyyafactcheckblog.com/2018/03/13/dr-shadee-elmasry-explains-the-falsity-of-ahmadiyya-prophethood-and-how-mga-died-on-the-toilet-death-by-diarrhea-cholera/

https://ahmadiyyafactcheckblog.com/2018/03/20/mirza-ghulam-ahmad-and-dr-mirza-yaqub-baig-who-became-a-lahori-ahmadi-in-1914/

https://ahmadiyyafactcheckblog.com/2018/12/17/lekh-rams-murder-the-details-aryasamaj-lekhram/

https://ahmadiyyafactcheckblog.com/2018/03/31/batalvis-children-were-brought-to-qadian-by-force/

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

 

The death of Mirza Ghulam Ahmad from Ahmadi sources

Intro
MGA, his close family left Qadian for Lahore on 27th April 1908 and arrived in Lahore on the 29th. This was the first time that MGA had left Qadian since November of 1905. This was summer and the plague wasn’t raging as it had been in the winters of 1902–1908. Noorudin, Syed Muhammad Ahsan Amrohi and Mufti Muhammad Sadiq came a few days later, in fact, the entire office of the Al-Badr was also moved to Lahore. MGA’s entourage arrived at Ahmadiyya Buildings, which was owned by Dr. Syed Muhammad Hussain Shah, on the 29th of April, 1908, MGA and his family, (wife, 2 sons, 2 daughters, many attendants). Initially, he was staying at the house of Khwaja Kamaluddin (also on the property of Dr. Hussain), however, after just a few days, MGA moved to a different house of Dr. Syed Muhammad Hussain, this happened most likely because the women didn’t get along with each other. Nevertheless, congregational prayers (led by someone other than MGA) would be offered on the rooftop of Khawaja Sahib’s (Aziz building) house. During the first few days, MGA and his family leisured around the house and etc. There was a narrow lane between two houses and they were linked thru a wooden bridge at the upper part. When MGA and his family moved out, while Molvi Nuruddin and Ahsan Amrohi and other Mullahs remained at Aziz building. It is reported in Badr, 30th April 1908 (p. 6), that an Eid Milad-un-Nabi function was held at Ahmadiyya Buildings, Lahore, on 14th April. Noorudin led the Eid Khutbah, as he normally did. MGA received many visitors, in the next 30-40 days. On the evening of May 25th, 1908 (Sunday), MGA went out for a small sight seeing adventure with his wife only, no kids. As soon as MGA returned and had dinner, he had an attack of diarrhea.

MGA’s death narrative
Chronologically, the Al-Badr of June 2nd, 1908 is the first source of information on the death narrative for Mirza Ghulam Ahmad. Mufti Muhammad Sadiq was the editor and he gives very little details in terms of the night that MGA died. He claims to have been present as soon as there was trouble with MGA’s health, however, this is unclear, per the Ahmadiyyafactcheckblog, Mufti Muhammad Sadiq was sleeping in the same building as Noorudin, and Syed Muhammad Ahsan Amrohi (Khwaja Kamaluddin’s house, which was right next door to MGA), he must have been called over after Dr. Mirza Yacub Beg was called and after the injection was stabbed into MGA’s heart. After the injection, MGA died, per the research of this blog, which combines all the narratives, at that point, MGA’s body was moved to the garden area (4am). At that point, it seems that Mufti Muhammad Sadiq came and sat down next to MGA’s dead body.

Secondly, MGA’s death narrative was discussed by the Khalifa in his book of 1916, entitled “Hazrat Ahmad” which gave the death story of MGA, this book was only in Urdu and was translated into english in 1917 (since then there have been 4-5 editions). It should be noted that the original editions of this book are missing. The references that we give are to the 1998 edition of ‘Hazrat Ahmad” which is heavily edited, for example, they edited MGA’s year of birth and many others things over the years, the 1998 edition is the 4-5 edition covering 80 years. The Khalifa only mentions one attack of diarrhea on the night of May 25th, however, his younger brother tells us about 4-5 attacks, and we assume that MGA’s feces must having spilled all over his bed, he also mentions how MGA was given an injection by some doctor (the name is not given) and then fell asleep. In reality, MGA probably died at 0030 on the morning of May 26th, 1908, right after getting this injection. It should be noted that MGA was conscious up to the point wherein he got he injection, which means that he made his famous “I have cholera” statement before the injection. Nevertheless, the contents of this injection are unknown. The third source of information comes from Dr. Mirza Yacub Beg (in 1923), who reports that he arrived on the scene at about 2am, at which point MGA was sitting on a toilet and was suffering from extreme diarrhea. The fourth source is from Mirza Bashir Ahmad also mentions the injection. Mirza Bashir Ahmad (who was 14-15 at the time and a witness)(in Seeratul Mahdi, 1935), explains how his mother told him how at roughly 10pm on May 25th, 1908, after MGA had went out touring the city of Lahore with his wife. MGA was eating  at the dinner table and passed diarrhea, his wife then probably cleaned up MGA and moved him to an adjoining room, MGA’s wife then massaged him. MGA then slept for probably an hour or so and so did she. MGA again had a diarrhea attack (roughly 11pm), it must have spilled everywhere, all over the bed, MGA didn’t even tell his wife, she woke up to MGA moving around and then she must have smelled MGA and thus quickly cleaned up the bed (charpai) as best as she could, she also cleaned up MGA as best as she could, she then continued to massage MGA, and praying that he is OK. However, these types of diarrhea attacks were normal for MGA. Then, all of a sudden about 30 minutes later at 11:30, MGA passed diarrhea again, it must have spilled everywhere again, all over MGA’s bed and the floor. MGA seemed to be fine again, his wife continued massaging his feet and etc. At about 11:45 MGA passed diarrhea again and he also vomiting this time. The entire scene was filled with feces and vomit. MGA’s wife hadn’t told anyone up to this point. However, at midnight, she alerted Maulvi Noor-ud-Deen, her son Mahmood, Dr. Syed Muhammad Hussein Shah and Dr. Mirza Yaqoob Baig were also called. They prescribed medicine, but his condition worsened. At last an injection was given (they have never told us what type of injection this was). Then he fell asleep. When it was dawn he woke up and performed his morning prayers (this is a lie). His throat was completely hoarse. He tried to speak but could utter no sound. He called for pen and ink, but could not write. The pen dropped from his hand. The 5th source is Dr. Basharat Ahmad’s famous book on MGA, “Mujadid-e-Azim”, in this book, he doesn’t give any references. He was the first person to write that Dr. Sutherland came to help MGA’s condition in the early hours of the morning, roughly 8-10am and he wrote some death certificate, however, this has never been corroborated. The 5th source is “Silsila Ahmadiyya”, also by Mirza Bashir Ahmad and again, the diarrhea is downplayed and the injection is not mentioned at all. The 6th source is Mir Nasir Nawab (who was MGA’s father-in-law an a witness), he didnt see the Diarrhea and thus didnt mention it, by the time he got to MGA’s bed, everything must have been cleaned up as best as possible. Nevertheless, MGA was still conscious and mentioned to his father-in-law (and disciple) that he thinks that he might have caught cholera and was thus in the grips of a short and painful death. MGA died on Brandereth Road, Lahore, British India at the house of Dr. Syed Muhammad Hussain Shah. A few days after MGA died, the Vakil reported that MGA died of Cholera. A few weeks later on June 14th, the new Khalifa Noorudin also accepted that MGA may have died of cholera. Finally, it should be noted that in 1916, the Khalifa purposely didn’t mention how Dr. Syed Muhammad Hussein Shah and Dr. Mirza Yaqoob Baig were the attending physicians, since they were Lahori-Ahmadi’s in 1916 and until their deaths. 

Witnesses to MGA’s death
Nusrat Jehan, (MGA’s wife) she only saw the first part, the part with the 4-5 attacks of diarrhea.
Noorudin, he was always with MGA, he was the main attending physician, he has never spoke or written about that night.
Dr. Syed Muhammad Hussain Shah, he was the main attending physician, he has never spoke or written about that night.
Dr. Mirza Yacub Baig, he was the main attending physician (and witness to Lekh Ram’s death), he came at 2am and he saw MGA sitting on a toilet, MGA asked him for medicine.
Mir Nasir Nawab, the father-in-law of MGA, MGA uttered his final words to him.
Mirza Basheer-uddin Mahmud Ahmad, he saw the injection to MGA’s chest, and MGA fall asleep.
Mirza Bashir Ahmad was in the same house, he only saw when MGA was asleep and claims that MGA woke up and said Fajr prayers (but this is a lie).
Nawab Muhammad Ali Khan, he has never spoke or written about that night.
Khwaja Kamaluddin, he has never spoke or written about that night.
Sheikh Abdul Rahman Sahib Qadiani, he wrote that MGA was taking cholordyne, the night that he died.
Mufti Muhammad Sadiq, he has never spoke or written about that night (not even in Zikr-e-Habib).

______________________________________________________________________________________________
1908, June 2nd
Al-Badr
Albadar 2 June 1908

EVENTS AROUND THE DEATH OF MIRZA GHULAM AHMAD OF QADIAN
Extracts from Al-badr, weekly paper published from Qadian page 3 of 2 June 1908.

NO 1: Tajheezo takfeen wa tadfeen – Shrouding and burying of Mirza Ghulam Ahmad.
“IN LAHORE He died in Lahore in the house of Dr Syed Muhammad Hussain Shah Sahib around 10:30 am. Washing the body and shrouding was completed by 2:30pm. About 3 pm a huge gathering took part in the janaza prayer. After that many people ahmadi and ghair ahmadi came to see him. About 4 pm ahmadi ahbaab carried the coffin on the shoulders, took it to the train station where, already train carriage was reserved. At 5:45 the train, that normally leaves Lahore, coffin was placed and other members accompanied it.

HERE ARE SOME OF THE PEOPLE WHO ACCOMPANIED THE COFFIN IN THE TRAIN
Abdul Jabaar berhami, Pir Manzoor Muhammad, family of hazrat aqdas (mirza ghulam) along with children, Mir Nasir Nawab, Khawaja Kamal uddin, dr Syed Muhammad Hussain, Muhammad Sadiq (mufti M Sadiq who is writing this artical) Ittar Deen, Abdul Aziz Mughal, Mufti Fazal ur Rehman with (ahl Bait?), Abdul Karim compasitor, dr Yaqoob Baig, Moulvi Noor uddin, Muhammad Hasan (this is most likely Muhammad Ahsan Amrohi) Hafiz Ahmad ullah, Hakim Muhammad Hussain quaraishi, Babu Ghulam Muhammad, Khalifa Rajab Deen, Khalifa Rajab Deen, Sheikh Rahmat, Hamid Ali, Mir Muhammad Saeed, Noor ? soudagar, Mr Taimour, Choudhry Fetah muhammad, Babu Abdul Hai, Malik Mubarik
Ali, Arab Abdul Hai, Choudhry Zia uddin, Hafiz Ahmad ullah, Abdul Hamid, Zafar ullah, Wali ullah,
Abdul Rehman, Ghulam Qadir, Muhammad Aarif, Syed Mahmood Alim, Sheikh Karim ullah, Syed
Haider Shah, Alahi Buksh, Mirza Khudaa Buksh, Munshi Aziz deen, Abdullah Naqeeb, Mirza Abdul Ghani, Abdul Ali, Muhammad Rafi, Shaadi Khan, Jalil Ahmad, Moulvi Abdu Sitaar, Ahmad Noor, Noor Muhammad, Muhammd Hussain (katib albadr one who writing) Syed Gulzar Hussain, Qazi Muhammad Zahoor uddin (i think Akamal), Abdul Hai student, Muhammad sadiq student, Mirza Muhammad Ismael, Noor ahmad, Abdul Rehman, Babu Muhammad Ashraf BA, Master Muhammad Sharif BA.

Along the route many people joined from Amritsar and Batala. On route Mian Nabi Buksh
Soudagar and Dr Ibaad ullah joined the janaza at Amritsar. Around 10 pm train arrived at Batala, Coffin was kept in the carriage gaurded by the khudaam. At 2 am, ahbaab took their turn to carry the coffin on shoulders arriving at Qadian around 8 am. Coffin was placed in the garden, there everyone accepted Hazrat Moulvi Sahib (noor uddin) as their Imam and took Bait. Before Asar, same day, janaza prayer said, many people from Sialkot, Wazeer Abaad, Kapoorthala and other places joined. Moulvi Sahib gave a speech after Janaza prayer, in which he explained on the point of Zaroorat of Imam and tasks ahead. Janaza prayer was after Asar and it was kept in the garden, for everone to see (his face) at the time there were about 1200 men and women were present, dead body was put in the grave, given to God.

No 2 Translation- AHL BAIT KAA SABAR
Last portion of the night between 25 and 26 May,
“Aap kee tabiayt ziada kharab ho gaee thee, us waqat baaz khudaam to aap kay paas bulaa liyaa giaa tha, gin main yay Ajaiz (humble) Muhammad Sadiq editor bhee tha. us waqat say lay ker qareeban 10.30 am, jub kay AAP NAY APNA DAM KHUDA KAY SAPURAD KIA, YAY AaJIZ WAHAN MOJOOD RAHA, (mufti sadiq was present till mirza ghulam took last breath). Is waqat jo sabar aour istiqamat ahl bait nay dikhaiya, wo unheen ka kaam tha (family portrayed extreme patience and steadfastness, was only own to them) bilkhasoos hazrat umulmomaineen (nusrat jahan) nay nahaiyat hee sabar say kaam liya, aour khuda ko yaad kernay kay siwa aap kay moohn say koee kalima naheen niklaa.

The english translation of the above urdu transliteration
“His health became terrible, from that time, many youth (khuddam) were called to come to, I was also among them, I was also the editor, from that time (time is unknown) until about 10:30am, until you (MGA) gave up your soul (ghost) to God fully, I was close-by. At the time, the patience and strength shown by the “people of his house” (MGA’s wife and kids), it was the work of the steadfast, especially, Hazrat Umulmohmineen (Mother of the believers)(MGA’s wife) displayed extreme patience (in the face of adversity), and God will remember, from your mouth (MGA’s wife) only the Kalima was recited.”

No 3 translation
This is about how moulvi Noor din was selected and people took allegiance/bait. Here i will
give the list of people who took bait at the time most interestingly Akbar Shah Khan Najeeb
Abaadi who wrote biography of Noor uddin took bait, he was known to be muslim scholar.
Rahmat ullah owner of English warehouse Lahore, Mirza mahmood, Mufti Muhammad
Sadiq, Syed Ahsan Amrohi, Syed Muhammad Hussain assistant surgeon lahore, Moulvi
Muhammad Ali, Khawaja Kamal uddin, Dr Mirza Yaqoob Baig, Khalifa Rashid uddin
Assistant Surgeon, Mirza Khudaa Buksh, Sheikh Yaqoob Ali Editor Alhakam, Ahmad Din
Appeal Nawees (one who writes appeals) Gujranwala, Moulvi Master Sher Ali headmaster
Madrasa Taleem ul Islam, Dr Ibaad ullah Amritsari, AKBAR SHAH KHAN NAJEEB
ABAADI, Nawab Muhammad Ali Khan Mahler Kotla, Syed Ahmad Noor Kabuly, Syed
Haider Shah Qasoor, Bashir Ahmad (son of Mirza Ghulam),Mir Nasir Nawab stood up and
endrosed his support in favour of Noor uddin, by saying that Moulvi Sahib is the rightfull
person to take bait. Hafiz Muhammad Ishaq drawing master Lahore, Abdul Aziz father of
Mian Chiragh Din raees of Lahore, Malik Mubarik Ali Lahore, Moulvi Azeem ullah Nabah,
Nabi Biksh Amritsar, Syed Qazi Aal Muhammad Amrohi, Mufti Fazal Ahmad Jamoon,
Khalifa Noor uddin Jamoon, Moulvi Ghulam Hassan Sub Registrar Peshawar, Haji Ilahi
Buksh soudagar Gujrat, Noor uddin chak no 243, Khawaja Habib ullah Kashmir, Hakim
Muhammad Hussain Qureshi Lahore, Babu Ghulam Muhammad Foreman railway press
Lahore, Qazi Muhammad Zahoor uddin Akmal, Nawab Khan Gujranwala, Syed
Muhammad Ashraf BA of Pind Dadankhan, Moulvi Rahim Buksh talwandi, Syed Abdul
Jabaar, syed Mehdi Hussain mahaajar, Shabrati Banaras, Choudhry Allah Daad
mehlanwala, Babu Fakhar Uddin Lahore, Dr Basharat Ahmad Assistant Surgeon Behra, Dr
Muhammad Din Gujrat, Mistri Ahmad Din Behra, Moulvi Mir Muhammad Saeed
Haiderabad Dukan, Khalifa Rajab uddin Lahore, Mian Muhammad Sharif BA. These are a
few names from a long list. This first bait was taken all day in the garden (where body of
mirza ghulam was placed) 1200 people present.
______________________________________________________________________________________________
1915–1917
The Khalifa, Mirza Basheer ud Din Mahmud Ahmad

Mirza Bashiruddin Mahmood Ahmadra who states in his book, Hadhrat Ahmad on page 58-59 (1998 edition):

“He suffered from chronic diarrhea. When he came to Lahore the distemper was further aggravated. The constant stream of visitors left his system no time for repose. In this condition he received the revelation meaning: “The time for march is nigh:again, the time for marching is at hand”. The revelation caused great anxiety among his followers, but shortly there came the news of the death of a friend at Qadian and people were reassured, thinking that the revelation had reference to that event. But when someone asked the Promised Messiahas he said that the revelation related to a much more important personage and did not refer to the deceased. Made anxious by this revelation : My mother expressed the wish that they should all return to Qadian. “To go back now”, he said “is not in my power. Now it is God alone who can take me back”. But despite his illness and the revelation he remained devoted to his work.

In this condition he decided to deliver a lecture on the subject of amity and mutual understanding between the Hindus and the Muslims. He wrote out the lecture and gave it the title “The Message of Peace”. The strain and preparing the lecture further weakened his health. The diarrhea increased. On the night before the writing of the lecture was completed the revelation came meaning “Place no trust in this fleeting life”. He immediately mentioned the revelation to his family and said that it related to himself. The next day the lecture was completed and it was sent to be printed. The following night the diarrhea increased and he became very weak. He roused my mother. When she came, he was prostrate. In her anxiety she inquired what was the matter with him. The reply was , “The same that I have told you about” (meaning death”. After this he had another motion and he became weaker. “Send for Maulvi Noor-ud-Din” He said: And then “wake up Mahmood (the one who is giving this testimony) and Mir Sahib (his father in law)”I slept in a lower room at a slight distance from him. I was called up.

I found him very restless. The doctor had already come and given what help he could. But he did not rally. At last an injection was given. Then he fell asleep. When it was dawn he woke up and performed his morning prayers. His throat was completely hoarse. He tried to speak but could utter no sound. He called for pen and ink, but could not write. The pen dropped from his hand.

He then lay down. Soon a drowsiness came upon him. At about half past ten, his holy spirit passed away to the presence of the August Sovereign, to the service of whose religion he devoted the whole of his life. To Allah we Belong and to Him shall we return. All through there was one word upon his lips and that word was “Allah” (Hadhrat Ahmad, By Hadhrat Mirza Bashir-ud-Din Mahmood Ahmad, Page 58-59)

The same exact story was repeated was in 1925, as they changed “Hadhrat Ahmad” to a book called “”Seerat Maseeh e Maud”” by Mirza Basheer ud Din Mahmud Ahmad (1925)
See here–
https://ahmadiyyafactcheckblog.com/2020/05/25/seerat-maseeh-e-maud-by-mirza-basheer-ud-din-mahmud-ahmad-1925/
______________________________________________________________________________________________
May-1923
In 1923, on MGA’s 15-year death anniversary, Dr. Mirza Yaqub Beg wrote his biography in the Pagham e Sulh of May 26th, (see pages 6-9) and even shared the last moments of MGA’s life. Dr. Mirza Yaqub Beg’s house was less than 100 years away from the house where MGA was temporary living. Thus, he was the 3rd doctor to arrive, the other 2 were Noorudin and Dr. Syed Muhammad Hussain Shah. MGA’s final illness started at roughly 10pm, Dr. Mirza Yaqub Beg wasn’t alerted until 2am, in the intervening 4 hours, MGA had 5-6 attacks of diarrhea. As Dr. Mirza Yaqub Beg approached MGA in his room, he reports that MGA was sitting on a make-shift toilet. MGA must have been forced to sit there by Noorudin and Dr. Syed Muhammad Hussain Shah. Since MGA was leaking out excrement in excessive nature. The urdu word used for toilet was “chowkee”, which translates into In British English, “commode” is the standard term for a commode chair, often on wheels, enclosing a chamber pot—as used in hospitals and the homes of the elderly. MGA then said “Mirza sahib, recommend a medicine for me”. Then he said: “Also pray for me”, and he added: “In truth, the medicine is by decree from heaven”. We are unsure if these were MGA’s final words, MGA’s father-in-law report that MGA’s final words were given as follows:  ‘I have been stricken with cholera.’  Thus, Dr. Mirza Yaqub Beg arrived before Mir Nasir Nawab, and thus MGA’s final words were accurately given.

Scans

Paigham E Suleh 26 May 1923

_____________________________________________________________________________________________
1923 (december) and 1935
Seerat ul Mahdi: Volume 1, Page numbers 10-11, it should be noted that Mirza Bashir Ahmad wrote this himself, then he sent it to mother for verification. His mother added into it the portion which highlighted in yellow.

“””Mother narrated to me that when Hazrat Maseeh Maud had his last illness and his condition was fragile, I worriedly said “Allah what is about to happen?” To this Hazrat Sahib said “this is that which I used to say”.

This humble one briefly states that on 25 May 1908 on the evening of Monday, Hazrat Maseeh Maud was completely fine. At night after Isha prayer this humble one came to the house from inside and I saw that he was sitting with mother on the bed eating food. I went to lie down on my bed and then I fell asleep.

In the latter part of the night, close to early morning I was woken or maybe due to the sound of people walking around and talking I woke up myself and what I see is that hazrat maseeh maud is extremely sick with diarrhea and his condition is fragile and herbalists and other people are busy in work here and there.

When I first glanced towards Hazrat Maseeh Maud, my heart sank. Because I had never seen his condition like this before then and it had an effect on my heart that this is the ailment of death. At this point he had become very weak. The doctor checked his pulse and it was still. Everyone had thought that he had passed away and suddenly everyone was overcome with shock, but shortly afterwards, there was movement in the pulse again but his condition was still fragile. Morning came and Hazrat Maseeh Maud’s bed was taken from the outside to the room inside.

When there was a good amount of daylight Hazrat Maseeh Maud asked “Is it time for namaz?” Sheikh Abdul Rahman Sahib Qadiani said Huzur it is. He (MGA) patted his hands on the bed and performed tayamum and while lying down, started to pray but while in this condition, he swooned and could not complete the prayer.

After a little while he enquired again that is it time for morning prayer. It was stated that huzur it is. He again performed his intention but I do not remember if he was able to complete the prayer or not. At this point his condition was extremely angst and dysphoric.

Probably at 8 or 8.30 the doctor asked huzur what specific pain/discomfort he felt. But he was not able to answer. So a paper, pen and inkpot were brought and he leaned on his left hand for support while trying to sit up, and tried to write something but he wrote a few words with difficulty and then the pen feebly dragged onto the paper unnecessarily and he (MGA) lay back down.

This last script which expressed the pain of the tongue and parts of which could not be read, was given to Mother.

After 9 o clock Hazrat Sahib’s condition became more fragile and after a short time, he started having difficulty breathing. There was no sound but his breath intake was deep and he was struggling to take a breath. At this point, this humble one was standing next to him.

Upon seeing this condition Mother who was in the next room, was informed. She took leave of some womenfolk and came and sat on the floor next to his bed. At this point Doctor Muhammad Hussain Shah Sahib Lahori punctured (pichkari) his chest with an injection near the breast which caused that area to rise but no improvement was noticed. However some people were offended as to why he was given such pain in that condition.

For some time the breathing difficulty continued and the gap between each breath became longer until he took a long breath and his soul was taken to God.

When this humble one verified Mother’s narration that has been presented at the beginning, and mention was made of Hazrat Maseeh Maud’s death, Mother stated that Hazrat Maseeh Maud first got an urge to go to the toilet while he was eating. But after that for a little while we pressed his feet and he lay down and slept. And I also slept.

After some time he felt another urge to go and he went to the bathroom one or twice to relieve himself. After that he felt a lot of weakness and he woke me with his hand. I awoke and he had so much weakness that he just lay on my bed and I sat to press his feet.

After a little while Hazrat Sahib told me to go to sleep. I said no I will press (massage). In this time he had another motion but the weakness was much that he was not able to go to the toilet so I made arrangements next to the bed and he sat there and relieved himself and then got up and lay back down and I continued to press his feet but he had become too weak.

After that he had one more looseness of bowels and then he vomited. When he finished vomiting and was about to lay down, he had so much weakness that while laying down, he fell face down onto the bed and he hit his head on the wood of the bed and his condition worsened. To this I anxiously said “Allah what is about to happen?” And he said “this is that which I used to say”.

This humble one asked Mother ‘did you understand what Hazrat Sahib meant?’ Mother replied yes. Mother also stated that when his condition became worse and his weakness had become too much I said ‘shall we call for Maulvi Sahib (Hazrat Maulvi Nooruddin Sahib)’? He said call him and also said wake Mahmood.

Then I asked shall I call Muhammad Ali Khan (Nawab Sahib)? Mother states that I do not remember if Hazrat Sahib replied to this or not, or what his reply was if he did reply.

This humble one states that according to hadith, at the time of death Prophet Muhammad (SAW) also suffered extreme angst and high level of restlessness and anxiety/worry and he was in a state of pain and we have seen that at his time of death Hazrat Maseeh Maud’s condition was almost like that.

Those who are unaware will find this point strange because on the other hand they hear and see that the death sufiya and auliya is very comfortable and in a state of peace. In actuality when a prophet is about to pass away all his responsibilities in regards to his ummah are in front of him and the worry of their future is deep in his body.

A prophet knows and realises more than anyone in this world that death is a door which a person will go through and stand before God. So while he is pleased with death on the matter that the time of meeting with the Beloved is approaching, at the same time he is aware of his great responsibilities and the worry of the future of his ummah causes him extraordinary anxiety. However sufiya and auliya are free from such worries. They only have the burden of their nafs. Whereas prophets have the burden of thousands, lacs and millions of people. Therefore the difference is apparent.

(In this narration when Mother stated that upon seeing her restlessness/anxiety, Hazrat Maseeh Maud said “this is that which I used to say”. I enquired from Mother what this meant. She said that by saying this, Hazrat Maseeh Maud meant that just like I used to mention the time of my death is near. So that promised time has come. And Mother stated that through these words Hazrat Sahib gave me reassurance, that there is no need to worry because this is that destined time about which I used to get knowledge or zikr from God. And just like this Promise of God is being fulfilled, similarly other promises from God regarding God’s Help after me, will also be fulfilled and God will Himself be your guarantor).

Mother also stated that Hazrat Sahib used to often complain about having diarrhea due to which he used to experience a lot of weakness and he he dies of this illness.”

– Seeratul Mahdi vol 1, page 9 – page 12 (narration 12)

Scans

Seerat ul Mahdi: Volume 1, Page numbers 10-11, http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

Seerat Almehdi vol 1 Rawayat no 11

Full Transliteration
“Bayaan kiya mujh se hazrat walda sahiba ne ke jab hazrat maseeh maud aakhri beemari bemaar huay aur aap ki haalat naazuk hui to mainay ghabra kar kaha “Allah yeh kya honay laga hai”. Is par hazrat sahib ne farmaya “yeh vo hi hai jo mein kaha karta tha”.

Khaaksaar mukhtasaran arz karta hai ke hazrat maseeh maud 25 May 1908 ya’ni peer ki sham ko bilkul acchay thay. Raat ko isha ki namaz ke baad khaksaar bahir se makaan me aaya to mainay dekha ke aap walda sahiba ke saath palang par baitthay huey khana kha rahay thay. Main apnay bistar par jaa kar laitt gaya aur phir mujhay neend aa gaee.

Raat ke pichlay pehr subha ke kareeb mujhay jagaya gaya ya sha’yad logaun ke chalnay phirnay aur bolnay ki avaaz se main khud bedaar hua to kya dekhta houn ke hazrat maseeh maud is-haal ki bemaari se sakht bemaar hain aur haalat naazuk hai aur idhar udhar ma’alaj aur doosray laug kaam me lagay huay hain.

Jab mainay pehli nazar hazrat maseeh maud ke oopar ddali to mera dil baitth gaya. Kyounkay mainay aisi haalat aapki is se pehlay na dekhi thi aur meray dil par yeh hi asar parra ke yeh marz ul maut hai. Is waqt aap bohot kamzaur ho chukay thay. Itnay me doctor ne nabaz dekhi to nararad. Sab samjhay ke wafaat paa gaey aur yakdam sab par ek sanatta chha gaya, magar thhorri dair ke baad nabaz me phir harkat paida hui magar haalat bar sator naazuk thi. Itnay me subah ho gai aur hazrat maseeh maud ki chaarpai ko bahir sehen se utthaa kar andar kamray me le aey.

Jab zara achi roshni ho gai to hazrat maseeh maud ne pooccha “kya namaz ka waqt ho gaya hai?” Ghaliban Sheikh Abdul Rahman Sahib Qadiani ne arz kiya ke Huzur ho gaya hai. Aap ne bistar par hi haath maar kar tayamam kiya aur laitay laitay hi namaz shuru kar di magar aap isi haalat me thay ke ghashi si taari ho gai aur namaz ko poora na kar sakay.

Thorri dair ke baad aap nay phir daryafat farmaya ke subah ki namaz ka waqt ho gaya hai. Arz kiya gaya huzur ho gaya hai. Aap nay phir niyyat baandhi magar mujhay yaad nahi ke namaz poori kar sakay…..

Is waqt aap ki haalat sakht karb aur ghabrahatt ki thi. Ghaliban aatth ya saarray aatth bajay doctor ne pooccha ke huzur ko khaas tor par kya takleef mahsoos hoti hai. Magar aap jawaab na de saktay. Is liye kaagaz qalam dawat mangvai gai aur aap ne baaein haath par sahara le kar bistar se utth kar kuch likhna chaha magar ba-mushkil do chaar alfaaz likh sakay aur phir be-waja zaaf ke kaagaz ke oopar qalam ghaseett-ta hua chala gaya aur aap phir laitt gaey.

Yeh aakhri tehreer jis me ghaaliban zubaan ki takleef ka izhaar tha aur kuch hissa parrha nahi jata tha janab walda sahiba ko de dee gai. Nau bajay ke baad hazrat sahib ki haalat ziyada nazuk ho gai aur thorri dair ke baad aap ko gharghara shuru ho gaya. Ghargharay me koi avaaz waghaira nahi thi balkay sirf saans lamba lamba aur khich khich kar aata tha. Khaaksaar is waqt aap ke sarhanay kharra tha.

Yeh haalat dekh kar walda sahiba ko jo is waqt saath waalay kamray me theen itla dee gai. Vo me chand ghar ki masturaat ke aap ki charpai ke paas aa kar zameen par baitth gaeen.

Is waqt doctor Muhammad Hussain Shah Sahib Lahori ne aap ki chhaati me pastaan ke paas anjkashan yani davai ki pachkari kee jis se vo jaga kuch ubhar aee magar kuch afaka mehsoos na hua balkay baaz logaun ne burra manaya ke is haalat me aap ko kyoun yeh takleef dee gai hai.

Thorri dair tak ghargharay ka silsila jaari raha aur har aan saansaun ke darmiyaan ka waqfa lamba hota gaya hatta ke aap ne ek lamba saans liya aur aap ki rooh Raqeeb aala ki taraf parwaz kar gai.

Khaaksaar ne walda sahiba ki yeh ravayat jo shuru me darj ki gai hai jab dobara walda sahiba ke paas baraey tasdeeq bayaan ki aur hazrat maseeh maud ki wafaat ka zikr aya to walda sahiba ne farmaya ke hazrat maseeh maud ko pehla dast khana khanay ke waqt aaya tha magar us ke baad thorri dair tak hum log aap kay paaun dabaatay rahay aur aap araam se laitt kar sau gaey. Aur mein bhi sau gai.

Kuch dair ke baad aap ko phir haajat mehsoos hui aur ghaliban ek ya do dafa rafa haajat ke liye aap pakhanay tashreef le gaey. Is ke baad aap ne ziyada zaaf mehsoos kiya to aap ne haath se mujhay jagaya. Mein utthi to aap ko itna zaaf tha ke aap meri charpaai par hi laitt gaey aur mein aap ke paoun daba nay ke liye baitth gai.

Thorri dair ke baad hazrat sahib ne farmaya tum ab sau jao. Mainay kaha nahi mein dabaati houn. Itnay me aap ko ek aur dast aaya magar is qadar zaaf tha ke aap pakhana na ja saktay thay is liye mainay charpai ke paas hi intezam kar diya aur aap waheen baitth kar faaragh huay aur phir utth kar laitt gaey aur mein paoun dabaati rahi magar zaaf bohot ho gaya tha.

Is ke baad ek aur dast aaya aur phir aap ko ek kae aai. Jab aap kae se farag ho kar laitt nay lagay to itna zaaf tha ke aap lait-tay lait-tay pasht ke bal charpai par gir gaey aur aap ka sar charpai ki lakrri se ttakraya aur haalat dargaun ho gai. Is par mainay ghabra kar kaha “Allah yeh kya honay laga hai?” To aap ne farmaya “Yeh vohi hai jo mein kaha karta tha”.

Khaksaar ne walda sahiba ko poocha kya aap samajh gai theen ke hazrat sahib ka kya munsha hai? Walda sahiba ne farmaya “haan”. Walda sahiba ne yeh bhi farmaya ke jab haalat kharaab hui aur zaaf bohot ho gaya to mainay kaha maulvi sahib (Maulvi Nooruddin) ko bulaein?

aap ne farmaya bula lo neez farmaya Mahmood ko jaga lo. Phir mainay pooccha Muhammad Ali Khan ya’ni Nawab Sahib ko bula loun? Walda sahiba farmati hain ke mujhay yaad nahi ke hazrat sahib ne is ka kuch jawaab diya ya nahi aur diya to kya diya.

Khaksaar arz karta hai ke hadees shareef me aata hai ke marz maut me aan hazrat sallal laahu alayhi wassallam ko bhi sakht karb tha aur nihayat darja becahini aur ghabrahatt aur takleef ki haalat thi aur hum nay dekha hai ke hazrat maseeh maud ka bhi ba-waqt wafaat qareeban aisay hi haal tha.

Yeh baat na-waaqaf logaun ke liye maujab ta’ajab ho gi kyounkay doosri taraf vo suntay aur dekhtay hain ke sufiya aur auliya ki wafaat nihayat aetmanaan aur sakoon ki haalat me hoti hai.

Sau, dar asl baat yeh hai ke nabi jab faut honay lagta hai to apni ummat ke mutalliq apni tamam zimedariyan us kay saamnay hoti hain aur un kay mustaqbil ka fikr mazeed baraan uskay daaman geer hota hai.

Tamaam duniya se barrh kar is baat ko nabi jaan ta aur samajhta hai ke maut ek darwaza hai jis se guzar kar insaan ne khuda ke saamne kharra hona hai.

Pas maut ki aamid jahaan is lehaaz se us ko masroor karti hai ke wasaal mahboob ka waqt qareeb aan pohncha hai wahaan us ki azeem-ush-shaan zimedaariyaun ka ehsaas aur apni ummat ke mutalliq ainda ka fikr ussay ghair mamooli kurb me batla dete hain. Magar sufiya aur auliya in fikraun se azaad hotay hain.

En per sirf inka nafs ka bar auta hai. Magar nabiyyon per, hazarua, laqqau, cororau insanau ka bauj, pas firk zair hai.
______________________________________________________________________________________________1927
Hayat-i-Nasir: Page # 14

“The night his holiness (Mirza Ghulam Qadiani) fell ill, I was sleeping in my room.  When his illness grew severe, they woke me up.  I went over to his holiness and found him in great pain.  He addressed me saying: ‘I have been stricken with cholera.’  After this, he did not utter a single intelligible and coherent word till he died on Monday, after ten O’clock in the morning.”

Scan

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1939
Silsila Ahmadiyya, Volume 1, By Mirza Bashir Ahmad, taken from https://ahmadianswers.com/ahmad/allegations/accursed/, this is a summary by Ahmadianswers, who is dishonest, not an exact translation

“”On May 25 after offering Maghrib and Isha prayers and taking some food, his father went to bed. At around 11 Pm, he felt the need to use the privy for defecation. He would often suffer from upset stomach and diarrhea. He had a loose motion and consequently felt weak. He woke up his wife, who immediately got up to look after him and started massaging his feet. Soon after he felt the need to use the privy again. When he returned, he was weak to such an extent that while he was about to lie down on his bed, he wasn’t able to support his own body weight and almost fell on his own bed. Soon his eldest son and two doctors were also summoned to his bedside and all possible humanly efforts were made to save him. Due to his weakness, Ahmad(As) was also having trouble speaking. The only words that could be heard from him were “O Allah, My Dear Allah” I (Hazrat Mirza Bashir Ahmad(ra) speaking) was standing by him at the time of Fajr prayer. After inquiring whether it was time for prayer he performed Tayammum and tried to offer his prayer in bed. But he fell unconscious. After regaining consciousness, he again inquired about Fajr prayer and offered his prayer while lying down in his bed. He was becoming weaker by the moment and all you could hear were the words “O Allah, My Dear Allah!”At last at about 10:30 AM with his family by his side, he breathed his last and his soul departed from this world towards Allah.””

Pages from Silsila Ahmadiyya printed 1939
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1940
Mujadad e Azam by Dr. Basharat Ahmad

“””””””””Mirza ghulam exhausted because of writing Paigham e Suleh, and strenuous work of day and night took its toll, “but 25th May the attack (ishaal) was severe which was the cause of his death. at the eve of 25th, writing Pagham e Suleh all day, he went for an “outing” (on a horse drawn carriage), upon his return, he was struck with this disease again. It started to effect digestion (as he went out must have had some food from outside). They send a message to Dr Syed Muhammad Hussain Shah, and he got an appropriate medicine made and sent. But there was no benefit of it. At 11 pm, at night, due to one very loose (dast) motion, Mirza Ghulam felt extremely weak. They requested Dr Syed Muhammad Hussain Shah and Moulvi Noor Uddin to come. Medicine to give him some strength was given. These two people, thinking this round of diarrhoea is due to strenuous brain work, and if he could get some sleep, he will get better. Thinking that Dr Muhammad Husain Shah and Moulvi Noor Uddin left. But around 2 to 3 am same night (please do not forget he already had one attack at 11 pm) he was inflicted by a big ‘dast’ due to that his PULSE COULD NOT BE FELT (NABAZ BILKUL BUND HO GAI). Again Dr Muhammad Hussain shah, Moulvi Noor uddin and Khawaja Kamal uddin were called for. Also Called for Dr Mirza Yaqoub Baig, on his arrival, Hazrat Aqdas (mirza ghulam) asked him to come near, and said “i have severe attack of Ishaal (diarrhoea) recommend a medicine for me, and he (mirza ghulam) said “truth is that medicine is in the heavens (skies) give me medicine and pray for me too.”

Treatment started, as he was very weak, all the people stayed there, and treatment carried on, but the pulse did not come back (LAIKIN NABAZ PHIR WAPIS NAA AAEE). After this Principal of Medical College Lahore, Dr Sutherland, who was a famous Doctor, was called. But there is not a treatment of death. Hafiz Fazal Ahmad sitting near reciting Surah Yasin. At last 26 May 1908, on tuesday at quarter past 10 in the morning. at Ahmadiyya Buildings Lahore Hazrat Aqdas (mirza ghulam) left this mortal world to meet his maker.”””””””””
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Mujadid e Azam Vol 2, written by Dr Basharat Ahmad, published December 1940, states on page No 1205 under the heading “Shaam kee Sair (outing)”

Page 1195 tells us that The wife of Mirza Ghulam was not feeling well and showed her desire to go to Lahore for the change of environment (tabdeely e Aab o hawa), on that request of his wife mirza ghulam performed Istikhara, and he started his journey on 27 April 1908. In Lahore he stayed in Ahmadiyya Buildings, at the house of Khawaja Kamal uddin. As he intended to stay in Lahore for a while, so Moulvi Noor uddin and Moulvi Muhammad Ahsan Amrohi and some other companions (names not given) also arrived. Akhbar Albadr also transferred to Lahore, temporarily so the fresh news could be delivered to the followers. After some days stay, wife of Mirza Ghulam went to see Dr Syed Muhammad Hussain, on one hand she liked his house better and on the other Dr S M Shah insisted for them to move in to their house, as per good medical support so they moved with Dr S M Hussain.

Among other things and meetings going, on 15 May Fazal Hussin visited and Professor Wregge also met Mirza Ghulam during this stay

Page 1205 in Red box, The details are of the stay of Mirza ghulam and his wife in Lahore, 25 May 1908 a day before Mirza Ghulam died, “it was summer time, Hazrat Aqdas (mirza ghulam) accompanying  his wife, in the evening, OFTEN went for sair (outing) in  Phaeton (enclosed carriage) photo attached. On 25th May 1908 he went out in this phaeton, but he had sad impression on his face, someone enquired, why we see the sadness on Hazoor face. He replied, my state of mind is such like ” a mother as if she had a young child who cannot take care of himself and she were to the child behind”, This was a clear indication towards his death, spiritual mother, the childt she was leaving behind, was “this Jamaat”.

On the picture of Phaeton taken from Zikr e Habib written by Mufti Muhammad Sadiq, it says, “Is main hazrat sahib wisaal say chand rose (daily) qabal shaam kay qareeb hawa khouri kay leay jaya kertay thay”. Just before his death Mirza ghulam used to go out for fresh air, in this phaeton, before the evening falls. So clearly this was the actual buggy used by Mirza Ghulam a day before his death In Lahore.

Evening Outing

Scans

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Some additional references

“Huzoor (Mirza Ghulam) could not talk two hours before death. Dr. Mirza Yaqoob Baig and Dr. Syed Mohammad Hussain Shah were the attending physicians. Huzoor asked for paper and wrote on it: ‘I have too much dryness. I can’t talk and some other words which could not be read.”

(Al-Fazl (official Newspaper of Ahmadiyya), Vol. 25, No. 274, November 24, 1937)
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“As his condition became precarious, we stayed by him and continued treatment, but his pulse stopped by 10:15 A.M., on the 26th May, 1908 he breathed his last.”

  (Al-Hakam, May 28, 1908)
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Additional sources

Urdu: Mujaddid-i ‘Azam (The Great Reformer of the Time), the biography of Hazrat Mirza Ghulam Ahmad by Dr. Basharat Ahmad, and Mujahid-i Kabir (The Great Striver for Islam), the biography of Maulana Muhammad Ali by Mr. Muhammad Ahmad and Mr. Mumtaz Ahmad Faruqui.

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Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2020/04/17/in-1923-dr-mirza-yaqub-beg-reported-that-mirza-ghulam-ahmad-was-forced-to-sit-on-a-toilet-just-minutes-before-mga-died/

https://ahmadiyyafactcheckblog.com/2019/08/09/who-is-mufti-muhammad-sadiq-1872-1957/

https://ahmadiyyafactcheckblog.com/2018/11/06/review-of-religions-may-and-june-of-1939-professor-clement-lindley-wragges-interview-of-mga-from-1908/

https://ahmadiyyafactcheckblog.com/2019/02/06/zikr-e-habib-by-mufti-muhammad-sadiq-1936/

http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

http://www.irshad.org/exposed/death.php

Did Hazrat Mirza Ghulam Ahmad die an objectionable death?

http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

https://ahmadiyyafactcheckblog.com/2017/01/27/mirza-ghulam-ahmad-was-taking-chlorodyne-a-cure-for-cholera-just-before-his-death/

https://ahmadiyyafactcheckblog.com/2017/09/29/hyat-e-nasir-by-mir-nasir-nawab-the-full-pdf-book/

https://ahmadiyyafactcheckblog.com/2018/12/10/just-before-mirza-ghulam-ahmad-arrived-at-lahore-in-1908/

https://ahmadiyyafactcheckblog.com/2020/04/13/what-is-lecture-ludhiana-by-mirza-ghulam-ahmad-1905/

https://ahmadiyyafactcheckblog.com/2017/01/16/hyat-e-nasir-1927-1st-edition-vs-2nd-edition/

https://ahmadiyyafactcheckblog.com/2016/12/20/mirza-tahir-ahmad-authenticated-the-book-hyat-e-nasir-1927/

https://ahmadiyyafactcheckblog.com/2016/12/08/mir-nasir-nawab-the-father-in-law-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2020/04/07/mirza-ghulam-ahmad-died-on-the-land-of-dr-syed-muhammad-hussain-1878-1939/

https://ahmadiyyafactcheckblog.com/2016/12/02/mirza-ghulam-ahmad-died-of-an-opium-overdose-1908/

https://ahmadiyyafactcheckblog.com/2017/08/20/mirza-ghulam-ahmad-died-of-cholera-new-evidence-found-in-aug-2017-the-vakil-newspaper-amritsar-dated-30th-may-1908/

https://ahmadiyyafactcheckblog.com/2016/12/03/farquhar-claims-that-mirza-ghulam-ahmad-died-of-cholera/

https://ahmadiyyafactcheckblog.com/2019/06/13/new-data-found-on-the-death-of-mirza-ghulam-ahmad-via-cholera-from-june-1908/

https://ahmadiyyafactcheckblog.com/2016/12/03/farquhar-claims-that-mirza-ghulam-ahmad-died-of-cholera/

https://ahmadiyyafactcheckblog.com/2018/03/13/dr-shadee-elmasry-explains-the-falsity-of-ahmadiyya-prophethood-and-how-mga-died-on-the-toilet-death-by-diarrhea-cholera/

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

Mirza Khuda Bakhsh also lived exclusively with Mirza Ghulam Ahmad at Qadian

Intro
Mirza Khuda Bakhsh was a pupil of Noorudin and must have been ordered by Noorudin to move-in with MGA at Qadian and help MGA respond to letters, read out newspaper to MGA and many other clerical duties. There were a few others like Mualvi Abdul Karim, who also moved in 1890-1891. Syed Muhammad Ahsan Amrohi also moved in in this time period. Maulvi Noorudin moved in with MGA in 1893, after he was hired from his job in Jammu. Mufti Muhammad Sadiq also came and went into MGA’s house with respect and ease since 1889. Maulvi Muhammad Ali moved-in with MGA in roughly 1889. MGA‘s in-laws also lived exclusively with him in his mansion, they are Mir Nasir Nawab and his entire family. Khwaja Kamal ud Din was MGA’s main lawyer, there were many others who formed up this team, the number is mostly like 20+.

Links and Related Essay’s
https://ahmadiyyafactcheckblog.com/2020/04/04/who-is-mirza-khuda-bakhsh-1859-1937/

https://ahmadiyyafactcheckblog.com/2017/06/27/maulvi-abdul-kareem-lived-exclusively-with-mga-on-the-3rd-floor-of-mgas-house/

https://ahmadiyyafactcheckblog.com/2016/12/08/mir-nasir-nawab-the-father-in-law-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2017/06/27/muhammad-ali-lived-exclusively-within-mirza-ghulam-ahmads-house-for-almost-10-years-1899-1909/

https://ahmadiyyafactcheckblog.com/2019/12/11/the-75-ahmadis-who-attended-the-first-jalsa-salana-in-qadian-in-december-of-1891/

http://aaiil.org/text/books/mga/correctionerrorekghaltikaizala/70lahoreahmaditestifycorrectionerror.shtml

https://ahmadiyyafactcheckblog.com/2018/12/11/in-1915-yaqoob-ali-arfani-wrote-hayat-e-ahmad-and-confirmed-that-mga-was-born-in-1839/

https://ahmadiyyafactcheckblog.com/2018/12/07/the-punjab-chiefs-1909-edition-officially-states-that-mirza-ghulam-ahmad-was-born-in-1839/

https://ahmadiyyafactcheckblog.com/2018/12/11/mgas-age-prophecy-discussed-in-the-ror-of-march-1914/

https://ahmadiyyafactcheckblog.com/2017/07/16/the-punjab-chiefs-by-lepel-griffin-1865-1890-and-1909-edition-its-data-and-scans/

https://ahmadiyyafactcheckblog.com/2017/09/29/maulana-nur-ud-din-wrote-a-book-entitled-nur-ud-din-1904-mga-was-born-in-1839/

https://ahmadiyyafactcheckblog.com/2018/07/15/mufti-muhammad-sadiq-helped-change-the-date-of-birth-of-mirza-ghulam-ahmad-from-1839-40-to-1835/

https://ahmadiyyafactcheckblog.com/2018/12/08/the-moslem-sunrise-on-the-date-of-birth-of-mirza-ghulam-ahmad-1836-or-1837/

https://ahmadiyyafactcheckblog.com/2018/12/06/mga-was-born-in-1839-per-the-ror-of-june-1906/

http://www.muslim.org/intro/tribs.htm

Click to access Hadhrat-Ahmad.pdf

https://ahmadiyyafactcheckblog.com/2018/07/15/mufti-muhammad-sadiq-helped-change-the-date-of-birth-of-mirza-ghulam-ahmad-from-1839-40-to-1835/

https://ahmadiyyafactcheckblog.com/2017/02/10/ahmadiyya-leadership-lies-about-the-date-of-birth-of-mirza-ghulam-ahmad/

Click to access reviewreligionsenglish1908.pdf

https://ahmadiyyafactcheckblog.com/2017/12/31/ahmad-the-messenger-of-the-latter-days-by-mirza-bashir-ud-din-mahmud-ahmad-1924/

https://ahmadiyyafactcheckblog.com/2018/12/07/the-punjab-chiefs-1909-edition-officially-states-mirza-ghulam-ahmad-was-born-in-1839/

https://ahmadiyyafactcheckblog.com/2018/12/08/the-moslem-sunrise-on-the-date-of-birth-of-mirza-ghulam-ahmad-1836-or-1837/

Happy Birthday to You Mirza Ghulam

https://ahmadiyyafactcheckblog.com/2020/04/04/mirza-azizur-rehman-the-ex-ahmadi-imam-of-the-lahori-ahmadi-berlin-mosque1931-1936/

https://ahmadiyyafactcheckblog.com/2018/02/03/the-history-of-the-lahori-and-qadiani-ahmadis-by-dr-gerdien-jonker-ph-d-research-scholar-germany/

http://www.aaiil.org/urdu/books/others/mirzakhudabukhsh/aslemusuffa1/aslemusuffa1.shtml

http://aaiil.org/text/pic/personalities/mirzakhudabakhsh/gallery1/imgpages/image000.html

https://ahmadiyyafactcheckblog.com/2017/06/30/who-is-nawab-muhammad-ali-khan-a-chief-of-malerkotla-son-in-law-of-mirza-ghulam-ahmad/

http://aaiil.org/urdu/books/others/mirzakhudabukhsh/tashilulquran/tashilulquran.shtml

https://ahmadiyyafactcheckblog.com/2017/12/03/mirza-nasir-ahmads-first-marriage-1934/

https://ahmadiyyafactcheckblog.com/2018/11/20/who-is-dr-mirza-munawar-ahmad/

(See Khan “The construction of the Ahmadiyya Identity”, page 167).  

https://ahmadiyyafactcheckblog.com/2018/10/07/mirza-nasir-ahmad-married-his-first-cousin-in-1934/

https://ahmadiyyafactcheckblog.com/2019/07/25/who-is-amatul-hafeez-1904-1987-the-youngest-child-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2018/10/07/mirza-nasir-ahmad-married-his-first-cousin-in-1934/

https://ahmadiyyafactcheckblog.com/2018/09/21/who-is-mirza-sharif-ahmad-the-son-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2018/10/07/mirza-ghulam-ahmad-married-off-his-daughter-when-she-was-11-12-years-old/

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

Mirza Ghulam Ahmad died on the land of Dr. Syed Muhammad Hussain (1878-1939) on Brandereth road in Lahore

Intro
MGA died abruptly and suddenly on the evening of May 25th, Ahmadi’s lie and claim that he died the following morning at 10am. Nevertheless, MGA died on the property of Dr. Syed Muhammad Hussain on Brandereth Road, Lahore, British India, Islamia College, which was opposite to Ahmadiyya Buildings, across Brandreth Road (at the future location of Ahmadiyya buildings). MGA left Qadian for Lahore on 27th April 1908 and arrived in Lahore on the 29th. Initially, he was staying at the house of Khwaja Kamaluddin (also on the property of Dr. Hussain), however, after just a few days, MGA moved to a different house of Dr. Syed Muhammad Hussain, this happened most likely because the women didn’t get along with each other. For holding congregational prayers, the arrangement at that time was that these were held at the open space on which the present Lahori Ahmadiyya Mosque is now situated. A marquee was installed there and thick cotton carpets with white sheets over them were spread on the ground. At the same open ground in the centre of the Ahmadiyya Buildings, where now stands the Ahmadiyya Mosque, Hazrat Maulana Nur-ud-Din used to deliver Dars-i Quran every evening. As was his practice, he would start his exposition right from the beginning of the Quran and continue it till its end. Ever since the MGA came to Lahore, the Muslim’s of Lahore had set up their camp in the lawns of Islamia College, which was opposite to Ahmadiyya Buildings, across Brandreth Road. It being summer time, MGA used to go out in a horse-drawn carriage for outing in the evening with his wife. However, after touring the city of Lahore in the evening, as soon as MGA got home, his final illness began. He died a few short hours later. You can read his death story from Ahmadi sources here.

After MGA died
In 1908 (after MGA died), at considerable cost, Dr Syed Muhammad Husain Shah completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din. Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. Muslim Town was founded in 1915. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.

The housing area wherein MGA died

The Author of Tareekh Ahmadiyyat has given a lay out plan in his book. I have marked it as under:-Green circle= ahmadiya building.
Blue circle= Kh. Kamaluddin,s house.
Between two houses is a small gali linked with a bridge from upper portion. Arrow showing Road leading to Railway station. Opposite to both house is Islamia College ground.

Who is Dr. Syed Muhammad Hussain?
Coming to the fold of Ahmadiyyat

1878–1900
Dr Syed Muhammad Husain Shah was born in 1878 in Lakki Marwat in District Bannu, North West Frontier Province of India (now Pakistan), where his father, Khan Bahadur Syed Alim Shah, was posted as Assistant Settlement Officer in the Civil Service of the British Government in India. The family actually hailed from the village Kala Chichi in Tehsil (Sub-district) Shakargarh, District Gurdaspur in Punjab Province. Having passed his early years in Lakki Marwat, he could understand Pushto, the lingua franca of that area. He went to school in Scotch Mission High School, Sialkot where, amongst others, Allama Dr Sir Muhammad Iqbal was his classmate with whom he had a very friendly relationship which lasted for a whole lifetime. After completion of his education at Sialkot he joined Medical College at Lahore and obtained his L.M.S Degree in 1899. Unfortunately, his father passed away the same day on which the result of the Medical Degree Examination was announced. After graduation, he was employed in the Department of Health Services of the Government of Punjab.

In 1901-02, when Dr Syed Muhammad Husain Shah was posted in Gurdaspur on special duty for the treatment of plague patients, Syed Amir Shah, a cousin of his, who was an Assistant Tehsildar and already an Ahmadi, took him to Qadian to see the Promised Messiah. The Shah sahib, as Dr Syed Muhammad Husain Shah was commonly known amongst his colleagues, friends and family members, narrates the events of his taking bai‘at at the hands of the Promised Messiah in these words:

“Before my visit to Qadian for the first time I was thinking of it as a gaddi (spiritual court), like the gaddies of other pirs, but when I arrived there I had a problem in recognizing Hazrat Sahib as he was sitting amidst other people, so I had to enquire as to who amongst them was the Promised Messiah. This unassuming behaviour of the Promised Messiah registered a deep impression on my mind. A person amongst the gathering asked the Promised Messiah to request his followers to grow beards as most of his followers were clean-shaven. In reply, Hazrat Mirza sahib said that he was more concerned about the hearts of the people, and once those are reformed the beards will automatically follow. After returning from Qadian, I kept thinking that such a person cannot be an imposter and I decided that I should join his Jama‘at (community of followers). So I again went to Qadian and took bai‘at (pledge of allegiance) at the hands of the Promised Messiah.”

Some time later after that the Shah sahib was permanently posted at Lahore. In those days, he, along with Khwaja Kamal-ud-Din, Dr Mirza Yaqub Beg and Shaikh Rahmatullah, used to go to Qadian every weekend to spend time in the company of the Promised Messiah.

The Shah sahib was a devout and pious Muslim and a sincere devotee of the Promised Messiah. From the day he joined Ahmadiyyat he used to give 1/3rd of his income to the Ahmadiyya causes and spent money generously in the cause of religion and other good causes. As a regard of his sincere devotion and sacrifices in the cause of Islam, the Promised Messiah held him in great esteem, and whenever he visited him, the Promised Messiah would stand up in respect to receive him. When the Sadr Ahmadiyya Anjuman was formed in 1905, the Promised Messiah nominated him as a member of its Central Committee, which was the supreme executive body to manage the affairs of the Movement. He held this position until the split in the Ahmadiyya Movement in 1914. Thereafter, he became one of the five founding members of the Ahmadiyya Anjuman Isha‘at Islam Lahore.

A renowned but God-fearing physician of his time

Dr Syed Muhammad Husain Shah was a renowned physician of his time. Doctors in the employment of Government were allowed to carry on their private practice after their duty hours and during weekends. During the remaining lifetime of Promised Messiah, both Dr Mirza Yaqub Beg and the Shah sahib used to visit Qadian every weekend at a great monetary sacrifice just to be in the company of Promised Messiah. Even then Allah amply rewarded them and both of them had a lucrative private practice earning them thousands of rupees, a large sum in those days. How renowned a physician the Shah sahib was, is evident from the fact that Dr Sir Muhammad Iqbal, in his letters to Bilgrami (a well-known poet), invited him to come to Lahore so that he could take him to Dr Syed Muhammad Husain Shah for treatment. As a physician, the Shah sahib did not insist upon receiving fees from his patients. Whatever someone chose to pay would be quietly put in his pocket. Many of his patients were poor, and he would see them without any fees and also give them money from his own pocket to purchase medicines and food. He was a saintly person, never hungry for money; instead, he used to spend generously for multifarious humanitarian causes.

A compassionate person

Dr Muhammad Husain Shah was a very compassionate human being who cared not only about the needs of others but also helped them in the matters of their welfare. When he purchased a big chunk of land on Ferozepur Road, which he later developed and named Muslim Town, he built his house on it and also built homes for his near needy relatives who could not afford to build a house for themselves. He built a house for his dispenser, Shukar Deen, and for his other personal servants. He also built a house for Pandit Qadir Baksh, a Brahmin convert to Islam. He transferred the ownership of these buildings in their names. He not only brought them to live near him but also paid for their education, arranged and bore the expenses for their marriages and even purchased agricultural lands for them in Khanpur District and Bhopal. Amongst others, the parents of Begum Zeenat Fida Husain and Colonel Amjad Husain, father of Syed Mushahid Husain and Syed Mutahir Husain, are examples of such beneficiaries. This was not limited to his near relatives. He helped many other Muslim students, without any distinction of being an Ahmadi or not, in obtaining higher education. The late Hameed Nizami, who after independence became the Publisher-Editor of Pakistan’s well-known daily newspaper Nawa-i-Waqt, was an example of one such beneficiary. Mr. Nizami was treated like a family member and he kept this relationship with the Shah sahib’s offspring until his death.

Dr Muhammad Husain Shah was also a big supporter and benefactor of the Anjuman Hamayat-i Islam and was a member of its Board of Directors for a long time. This Anjuman was created for the promotion of education of Muslims of the Punjab Province, and established and ran the Islamia College, Lahore and many other high schools for Muslim boys and girls.

In 1918, the Government approached the Central Anjuman (AAIIL) with the offer that it was willing to release some revolutionary Muslim youths who were detained for their enthusiastic anti-Government activities provided the Anjuman agreed to reform them and channel their energies towards the propagation of Islam work. As a result of this move, Muhammad Iqbal Shadai and Syed Mustafa Kamil were handed over to the AAII, Lahore. The Shah sahib took Iqbal Shadai into his personal care and he lived in his house in Ahmadiyya Buildings for a couple of years. Thereafter, in 1920, when the Hijrat Movement started, he migrated from India and after obtaining a doctorate degree from a European University became well known in the Muslim world as Dr Iqbal Shadai. Dr Shadai held the Shah sahib in high respect and always remembered him respectfully as one remembers his own father.

Murree Hills was the summer capital of the Government of Punjab. In those days, non-government civilians were not allowed to visit Murree. When the Shah sahib first came to Murree in the summer of 1924 he learnt about the poverty of the common man residing in villages and gali jats surrounding Muree. These people were living in a constant state of starvation, and tuberculosis (TB) was rampant in the area. Most of the land, being hilly or with thick forests, was not cultivatable, hence these people had no proper means of income. The population of the area was predominantly Muslim. Tthe Shah sahib not only rendered them free medical treatment but also paid for the cost of medicines in addition to giving them money for nutritious food to help them recover. He was so moved by the miserable economic conditions of those people that he hosted a meeting of land owners of the area along with the officials of the Agriculture Department, the Revenue Department and the Department of Cooperative Societies and urged upon them the need of advancing money to these poor landowners to purchase seedlings and plant fruit trees on the slopes of their land to bring them some income. Many of the fruit gardens of that area are the remnants of the Shah sahib’s efforts in that regard.

Furthermore, many of the Shah sahib’s patients were suffering from TB. During the summer months he used to send them to an infirmary in Simla. Many of them would return to him in Murree complaining that the doctors in Simla, the majority of whom were Hindus, did not pay proper attention to the treatment of Muslim patients till payment of gratification. Since many patients in the area surrounding Murree too were also suffering from TB, therefore the Shah sahib felt the need to building a clinic in that area. He talked to government officials as well as landlords of the area but to no avail. Ultimately, he decided to go it alone. In 1928, he purchased 25 acres of land in Samli near Murree to build a clinic. When the transfer documents for the land were yet to be signed, his son, B.H. Syed, who was a final year medical student, advised him to rethink the decision. B.H. Syed (who later became Colonel Dr B.H. Syed and retired as Director of Health Services, Government of West Pakistan) asked his father to consider that since he was about to retire from service in two years and he, B.H. Syed, was still in medical school, where the money will come from to finance such an expensive project. He went on to say that people establish non-profit corporations or trusts for such undertakings and his father was planning to go into this project alone and finally he pleaded that his father rethink rationally as there was still time to walk out of the deal. In reply, Dr Syed Muhammad Husain Shah said, “My son, I too have a ‘trust,’ a very reliable ‘trust.’ When the son enquired as to which and where was that trust, the Shah sahib responded: “Muhammad Husain has a trust with Allah, and whenever I decide to undertake a project for the betterment of mankind I just do it with my best intention, then Allah Himself provides the means because betterment of mankind is Allah’s own job which He takes care of.” So the deed was signed. A clinic was established with the Shah sahib’s own income from his medical practice and after independence it was handed over to the Government of Pakistan by the Shah sahib’s descendents and today it is the largest hospital in Pakistan where more than 350 beds are available for the treatment of TB patients. The Shah sahib was right. Allah is taking care of it.

He excelled in hospitality

Dr Syed Muhammad Husain Shah was a very hospitable person. During his last visit to Lahore in 1908, the Promised Messiah, along with his family, was staying in the Shah sahib’s house in Ahmadiyya Buildings. A large number of people were coming to visit him and everyone was served food and refreshments. During this period the Shah sahib’s wife kept busy the whole day in getting food prepared for guests and visitors so much so that the Promised Messiah said: “Our stay has caused much inconvenience to our daughter” (referring to the Shah sahib’s wife).

After the split in the Ahmadiyya Movement in 1914, when the Ahmadiyya Anjuman Isha‘at Islam Lahore (AAIIL) was formed, Maulana Muhammad Ali was staying in a room in the house of the Shah sahib until a house was built for him adjacent to the Ahmadiyya Buildings Mosque. Maulana Muhammad Ali moved into this house and brought his family there.

Maulana Abdul Haque Vidyarthi, along with his family, was living in another room on the ground floor of the Shah sahib’s house. Another room on the ground floor was being used as the Anjuman’s office as there was no office building yet. Another large room on the ground floor was being used as guest house where beds for 25-30 persons were provided and the Shah sahib had detailed a personal servant whose duty it was to look after the needs of guests. The food for guests was supplied and prepared from the Shah sahib’s home.

In the beginning there used to be 50-60 persons for Maghrib prayer who all dined together in the Mosque afterwards. This food too was prepared in the Shah sahib’s home, after which Isha prayers were offered and then people would disperse to their homes. Later, food would be prepared in turn in the homes of Maulana Muhammad Ali, Dr Mirza Yaqub Beg and Khwaja Kamal-ud-Din.

Even when Dr Muhammad Husain Shah had moved to his new home in Muslim Town, there still used to be 40-50 persons joining him in partaking food at dinner time. Taking dinner in the company of his friends, family members and his other relatives or even those whom he was helping financially or otherwise had become second nature with him. This was a real sense of community based on the teachings of Islam.

The Shah sahib’s great passion for tableegh

Dr Syed Muhammad Husain Shah had a deep passion for tabligh (propagation) of Islam. While visiting a patient, if some religious matter was asked by the patient or his family, the Shah sahib used to spend hours disseminating the true teachings of Islam, quite forgetting that he still had to visit and see other patients. During his service he used to preach Islam to his European bosses and he was much respected by them for his high moral character and knowledge in the field of religion. Many of his near relatives became members of the Jama‘at as a result of his propagation work.

When the decision was taken in 1910 during Maulana Nur-ud-Din’s time to open a mission in England, Dr Syed Muhammad Husain Shah offered his services for the mission and got approval for an extended period of leave from his job in spite of the fact that his family and close relatives were opposed to the idea. However, on other grounds, Khwaja Kamal-ud-Din was allowed to go to England where he established a mission in London in 1912, which was shortly afterwards, in the summer of 1913, moved to Woking.

When Dr Ambedekar, a political leader of the Untouchables (low caste Hindus), announced that due to the inhuman treatment of the untouchables at the hands of Hindus, the untouchables had no option but to embrace other religions where they may be treated more humanly, Christian missionaries gained a lot of converts. the Shah sahib got a month’s leave from his job and, taking Maulana Sadr-ud-Din along, went to Bombay for propagation of Islam amongst the untouchables.

Some pagan tribes in the Punjab Province, who were descendents of the original population of India and who had taken refuge in thick forests at the time of the arrival of the Aryans in India, were living in various districts of the Punjab after these forests had been cleared for the making of irrigation canals during British Rule. They were called Sansi and were not allowed to live in settled areas. Many of them lived in Montgomery District (now Sahiwal District). The Shah sahib initiated an Islamic propagation mission in that area and simultaneously he took up the matter with the District and Provincial Administration for recognition of their fundamental human rights, especially their right to live in settled areas rather than moving around as nomads. His efforts bore fruit and a large number of them converted to Islam. Maulvi Shafqat Rasul, who was later a missionary of AAIIL in Fiji, was a son of the headman of this tribe who had embraced Islam.

His services for the cause of Ahmadiyyat

Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. In addition to that, he generously donated funds on appeals for various projects of the Anjuman:

  1. In 1908, at considerable cost, he completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift.
  2. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din.
  3. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.
  4. In 1914, the AAII Lahore was founded and the Shah sahib was made its Financial Secretary. There were not many members at that stage and it meant starting from scratch. Expenses for all the projects of the Anjuman at that time were mostly borne through the financial sacrifices of the Shah sahib, Dr Mirza Yaqub Beg and Shaikh Rahmatullah.
  5. The Shah sahib obtained a large parcel of land for abadkari (making cultivable) in Khanpur District in Bahawalpur State. When, after clearing the forest, it was made cultivable, the State granted rights of permanent ownership. At that stage the Shah sahib not only got share of ownership for his near relatives but also created a Waqf (Trust) of 25 acres in favour of AAII Lahore, wherefrom the income was received annually by the Central Anjuman.
  6. When the Shah sahib purchased quite a large section of land by the Canal Bank on Ferozepur Road, Lahore to be developed into a Muslim town, he reserved 10 acres in it to be called Ahmadiyya Basti, wherein land was offered to the members of the Jama‘at at a nominal price. Only Maulana Muhammad Ali, Maulana Abdul Haque Vidyarthi, Maulvi Murtaza Khan, Master Faqirullah, Deputy Muhammad Sadiq and Ch. Rahmat Khan Bahadur built their homes there, while many others sold out the land at a higher price.
  7. The Shah sahib also built amosque in Muslim Town, which was known as Masjid-e-Aisha, in memory of his mother. He also built a well for water supply, wudu etc., and a house for the muezzin, and also created a waqf (trust) of an acre of land in favour of the AAII Lahore wherein the Anjuman later built the Idara Taleem-ul-Quran School for Missionary Training.
  8. The Shah sahib donated a house and three acres of land to the AAII Lahore in Samli Sanatorium as a gift which the Central Anjuman, after independence, gave as a gift to the Government for expansion of the sanatorium.
  9. In 1938, the Shah sahib transferred the ownership of his two houses in Ahmadiyya Buildings to the AAII Lahore as a gift. On one of these the Anjuman later built the Promised Messiah Memorial Hall while the other was being used by Maulana Ahmad Yar as his residence.
  10. The Shah sahib made a waqf (trust) of one and a quarter acres of land in favour of the Anjuman in the Shah Jamal area, Lahore in the name of his wife, Daulat Bibi. This lot was later sold for 48 thousand Rupees and the money was used in the construction of the Promised Messiah Memorial Hall.
  11. The Shah sahib donated sizeable amounts towards the construction of the building of the Muslim High School in Ahmadiyya Buildings, the construction of the Berlin Mosque, and for the purchase of 1000 acres of agricultural land in Chak No. 6 near Okara (most of this land was taken away by the Government under Land Reforms in 1966). His wife had donated her 40-tola golden bangles towards the construction of the minarets of the Berlin Mosque.
  12. In 1937, the Shah sahib obtained 15000 acres of land in Bhopal State under the Abadkari Scheme. Out of this he got 1000 acres for himself and his near relatives and 500 acres for AAII Lahore. This required clearing of forest trees. Some work was started on it but neither the Anjuman nor the Shah sahib’s descendents pursued it after his death in 1939. This land was taken over by the Government of India in 1961.

From the above it is evident that Dr Syed Muhammad Husain Shah was one of the main donors of the Anjuman. Allah gave him much money and he spent it in the way of Allah quite generously, never saving for the future. Out of his large income he used to give a few hundred Rupees to his mother for household expenses. After the passing away of his mother he gave this money to his wife and after her passing away, to his daughter. He never asked them for accounts when they told him that the money was finished; instead he would give them more. The rest of the money he used to give to Pandit Qadir Baksh, who served as his banker. Pandit sahib used to spend money according to the instruction of the Shah sahib and when he ran out he would inform the Shah sahib who would give him more. The Shah sahib had so much trust in Pandit Qadir Baksh that he never asked for accounts from him. The Shah sahib did not keep more than five rupees in his own pocket.

Ahmadiyya brotherhood

A few days before his death on an Eid occasion, when all his family members and near relatives had assembled for celebrating Eid, the Shah sahib addressed them in these words:

“When someone passes away he leaves wealth and property for his descendents, but I am leaving another form of wealth for you and that is our brotherhood which the Promised Messiah made for us.”

He went on to say:

“You may have noticed that whenever I felt sick the members of the Ahmadiyya brotherhood came from far and near to enquire about my health. This religious brotherhood is far superior to other kinds of brotherhood. Such sincere, loving and caring brotherhood you will not find elsewhere. Keep this brotherhood intact. This is a very useful thing.”

The Shah sahib himself was an embodiment of the tradition of this brotherhood. He would always walk an extra mile to fulfil the calls of this brotherhood. Dr Saeed Ahmad Khan recalled an instance to illustrate this character of the Shah sahib, and thus he wrote:

“I was posted at Peshawar in July of 1929. While treating a rabies patient, her sputum fell in my eyes. It necessitated that I receive preventive inoculation. Such preventive injections were administered at Murree. I sent a telegram to the Shah sahib and left for Murree. When I arrived at the Murree bus stop I was surprised to see that the Shah sahib, along with some family members, was waiting for me there. His house was at a distance of about three to four miles from the bus stop. It was located on a hilltop and the whole distance had to be walked up the slope. I was the age of his children and could not believe that he would be so caring as to undertake all the trouble of coming personally to receive me. This left a deep impression of his high moral character on my mind. I stayed in his home for fourteen days and had a chance to see in person the Shah sahib’s virtuous family life, his high moral character, his observances of religious duties, his hospitality and his emotions of brotherhood and sympathy. In fact, the Shah sahib was a very great human being and his pious life was a model for others. Those fourteen days which I passed in the company of that pious person, I will never forget in my life. This is a great and invaluable experience of my life.”

His interest in other movements for the betterment and rights of Muslims

The Shah sahib used to take an interest in the political and social movements of Muslims in India. He was a supporter of the Freedom Movement. When the movement for using locally produced goods was launched by Gandhi, the Shah sahib became its quiet advocate by wearing locally manufactured clothes and also having his family do the same. He was actively engaged in the Anjuman-i Hamayat-i Islam and was one of its major donors. His view about the Freedom Movement was that Ahmadis had to be sympathetic to it but should not actively participate in it. Our job was propagation of Islam, and we should let other Muslims actively participate in politics.

After 1930, when the Muslim League emerged as an active political party, all of the Shah sahib’s sympathies were with that party. The Shah sahib financed Mr. Hameed Nizami and Colonel Amjad Husain Syed (who were students in those days) for publishing a two-page daily newspaper entitled Hurriyat. In this newspaper, and through Mr. Hameed Nizami and Colonel Amjad Husain Syed, the Shah sahib the disseminated the Muslim League political viewpoint.

Return to Allah

The Shah sahib had been suffering from high blood pressure for some years. On 26 April, 1939, during Tahajjud prayers when the Shah sahib was in the state of prostration, he became unconscious. When he did not rise from prostration after a long time, his wife checked on him, and finding him unconscious, sent for Dr Basharat Ahmad who was living in Muslim Town. He tried his best but the Shah sahib did not regain consciousness and ultimately at quarter past eight on the same evening he breathed his last. Inna li-llahi wa inna ilai-hi raji’on (“We belong to Allah and to Him do we return.”)

The next day a very large number of people, both Ahmadis and non-Ahmadis, joined in his funeral prayer, which was led by Maulana Muhammad Ali.


Webmaster’s Note: The compiler of the above biography, Masud Akhtar Choudry, lived in Muslim Town for many years in his younger days, and has sometimes recounted his personal memories of Dr Syed Muhammad Husain Shah. This article is taken from the HOPE bulletin of the California branch of the Ahmadiyya Anjuman Isha‘at Islam Lahore, April 2008, with some editing by this webmaster.

At this link, see the obituary of Dr Syed Muhammad Husain Shah in The Light, English weekly of the Lahore Ahmadiyya Movement, April 1939.


Tribute by Maulana Muhammad Ali

At the passing away of Dr Syed Muhammad Husain Shah, Maulana Muhammad Ali issued a message to the Lahore Ahmadiyya community in its Urdu organ Paigham Sulh, and in his Friday khutba while mentioning the unique personality of the Shah sahib and the services he rendered to the religion he said that, notwithstanding his previous financial sacrifices, the Shah sahib had just now donated property worth 52 thousand Rupees to the Jubilee fund and after that he agreed to give 200 Rupees per month permanently to support the Dutch mission. Maulana Muhammad Ali wrote:

“This high rank of excellence was in fact in fulfilment of the trust that the Promised Messiah had reposed in the late Shah sahib. When the Promised Messiah was informed by Allah of his own approaching death he made an Anjuman as his successor, and while selecting fourteen members for it he picked four from Lahore. These four were: the late Shaikh Rahmatullah, Khwaja Kamal-ud-Din, Dr Mirza Yaqub Baig and the Shah sahib. The excellence and sin­ceri­ty with which these four carried out the task entrusted to them by Hazrat Mirza sahib seems to be indicated in this Divine revelation: ‘In Lahore are our virtuous members’. These four friends had such passion to serve the Divine religion that they would travel from Lahore to attend every meeting of the Anjuman in Qadian and were always in the forefront in providing financial help. … I held the position of Secretary of the Anjuman. The advice of these four revered friends was a source of strength for me, and their sincerity made a deep impression on me.

This was how, at the beginning of 1906, there began that friendship between the five of us which developed to the stage that we five became, as it were, one mind and heart. Now four of these friends, one by one, have gone to meet their Lord, and even though I see all around me true, sincere and faithful friends in our Jama‘at but after the departure of these four I feel somewhat alone. But ‘Allah is my Friend in this world and the hereafter’.

These four friends have set such a unique example of faithfulness, and of constancy and sincerity in the service of the religion, that it has few parallels today. The Messiah sent by God identified certain virtuous men to carry on his mission after him, and after Maulana Nur-ud-Din these four were the most prominent in this regard who bore the burden of work in practice. They discharged the trust placed upon them by the Promised Messiah so faithfully that they ever kept on making progress in the way of Allah.”

(Paigham Sulh, 4 May 1939, p. 3)


Respected by Allama Dr Sir Muhammad Iqbal

In the book Makatib Iqbal Banam Garami (‘Letters of Iqbal addressed to Maulana Garami’), published by the Iqbal Academy, Lahore (1st edition 1969, 2nd edition 1981), there is a letter by Iqbal, dated 4 January 1920, in which he recommends that this Maulana come to Lahore to get medical treatment from Dr Muhammad Husain. The compiler of the book has added a note to inform readers about Dr Syed Muhammad Husain Shah, which is as follows:

“Dr. Muhammad Husain was a renowned physician of Lahore. He was originally from Shakar Garh and was a friend of Iqbal. He was his class fellow till matriculation. He died on 26 April 1939 due to a stroke (Mujahid-i Kabir, 1962, p. 236). Colonel Dr. Bashir Husain, retired Director, Health Services, West Pakistan, is his son. He was a very wealthy and generous man, and gave thousands of Rupees for the propagation of Islam. He built the Samli Sanatorium and then handed it over to the government. Whenever Dr. Muhammad Husain Shah paid a visit to Iqbal, the Allama would stand up to greet him, and show him the same respect when seeing him off. The love and sincerity between them can be gauged from this.” (p. 159)

Here is the image of the extract from the original book:

_____________________________________________________________________________________________
Muslim Town was founded in 1915 by Dr. Syed Muhammad Hussain (1878-1939), son of Syed Alim Shah. He was a graduate of Lahore Medical School) and the Chief Chemical Examiner of Punjab as well as a renowned physician and philanthropist. During the early 20th century, Model Town was an exclusive Hindu locality of Lahore. Muslims could not buy property in that neighbourhood and in response to this prejudice, Hussain bought plots of agricultural land along the Lahore Canal. He then hired professionals to plan a residential neighbourhood, that was initially named Islamabad. However, on the suggestion of his friend Allama Muhammad Iqbal, Dr. Hussain decided to rename the locality as “Muslim Town”, to emphasize its Muslim character in response to the exclusivity of Model Town as a non Muslim locality.

Dr. Hussain, initially built a house for himself on 40 kanals of this land at #7 Muslim Town and donated plots of varied sizes ranging from 10 marlas to 12 kanals to his numerous relatives, friends, family retainers and household help. Some of his famous friends and early settlers included the renowned artist Ustad Allah Baksh, Abdul Majeed Salik (writer), Maulana Ghulam Rasool MehrMaulana Muhammad Ali (translator of the Quran), the Faruqi family and the renowned Faqir family. Dr Muhammad Hussain constructed a mosque in Muslim Town (Aisha Masjid), in memory of his late mother. He also allocated land for a graveyard for his descendants in Shah Jamal and another graveyard in Muslim Town for the benefit of general public. The Shah Jamal graveyard is under the exclusive custodianship of his great grand daughter. Dr. Muhammad Hussain’s agricultural land around surrounding Muslim Town was later acquired by the Lahore Development Authority as part of Shah Jamal, Gulberg and New Muslim Town schemes.

Dr Syed Muhammad Hussain was known for his medical acumen. Thus Nawab of Bahawalpur brought his sister to be treated by him and Dr Hussain successfully cured her jaundice. Nawab Sahib insisted on giving a fee of 16000 rupees but Dr Hussain resisted explaining that he had cured the patient from an ordinary ailment and the fee was too high for that purpose. When Nawab Sahib insisted, Dr Hussain requested that this money be used for the education of children in the Islamic Bahawalpur State. This gesture impressed the Nawab further and on his return to Bahawalpur he allotted 200 squares of land in the name of Dr. Syed Muhammad Hussain (original papers of this allotment are in the custody of his great grand daughter). Dr Hussain stuck to his resolve and this land exclusively allotted for his benefit was distributed by him among any family member/cousins/nephews who decided to migrate to Khanpur and reclaim the land. His elder son Syed Altaf Hussain was also among these immigrants and he received a share only in proportion to other relatives and according to the amount of effort and time spent in reclamation of land and not as Dr Hussain’s descendant. While Dr Hussain’s younger son Dr Bashir Hussain Syed I G Prisons/Director General Health West Pakistan did not even claim an acre of his father’s allotted land and Dr Hussain’s daughter, Safia Begum, inherited land in Khanpur only through her husband and father in law (Syed Ahmed Hussain, one of the migrants to Khanpur was the younger brother of Dr. Hussain). Dr Hussain’s professional integrity, religiosity and non worldly contentment can be gauged from the fact that he was also allotted 15000 acres of land in Bhopal, but Dr Hussain never claimed this land despite having full ownership and allotment letters. The existence of this land was only revealed by Dr Syed Muhammad Hussain’s son Dr. B H Syed to his nephew Syed Asad Hussain after the closure of allotments of evacuee property explaining that it was Dr Hussain’s wish that any allotted property should not be claimed by his immediate descendants.

When Dr Hussain’s nephew syed Nazir Hussian contacted tuberculosis, Syed Muhammad Hussain left no stone unturned to get best available medical care for him. However, he realized that most tuberculosis sanatoriums were being run by Hindu philanthropists there was apparent reluctance towards admission of Muslim patients. Dr Muhammad Hussain decided to build a Tuberculosis Sanatorium in Samli, Murree Hills Pakistan that was inaugurated by Lord & Lady Linlithgow, Viceroy of India. This is the largest T B Sanatorium in Pakistan.[1]

Dr. Muhammed Hussain’s daughter, Safia Begum started an English School for Muslim Children in her 12 kanal house in Muslim Town and hired Mrs. Lewis, an English Lady as its Principal. She became the Headmistress in 1930s imparting modern education to the young until the time when the school had to be closed around partition in 1947. There is a Safia Street and a Safia Park housing estate within Muslim Town named after her memory. She built “Syed Imtiaz Hussain Ward” in memory of her son Syed Imtiaz Hussain in Syed Muhammad Hussain T B Sanatorium Samli. Herdaughter in law Begum Sarawat Imtiaz was the first ever female in West Pakistan to take the oath as Lambardar in 1959. This was cited as a milestone for women empowerment in Pakistan and the Muslim World. Presently her daughter Begum Arshia Azhar is Lambardar of said village i.e. Chak 43/12L, Chichawatni, District Sahiwal.[2]

Dr Hussain’s grandsons Syed Khalid Hussain and Syed Asad Hussain donated land and Syed Asad Hussain a great philanthropist in the footsteps of his esteemed grandfather constructed Syed Altaf Hussain Eye Hospital on this land in KhanpurRahim Yar Khan District (a rare example of two philanthropic hospitals in name of a father and son). Brigadier Akram Syed was the son of Syed Bashir Hussain the younger son of Dr Muhammad Hussain. Some of the famous early settlers in Muslim Town, besides the Syed family, included : Abdus Salam Khursheed (writer), Sabiha Khanum, Santosh Kumar, Nayyar Sultana Darpan, Agha Taalash, Allauddin, Malika Pukhraj, Akmal, Hasan Lateef, Saifuddin Saif, Ibraheem Nafees, Tanvir Naqvi, Riaz Ahmed and M Suleman (Film industry) and many more.

Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2016/12/02/mirza-ghulam-ahmad-died-of-an-opium-overdose-1908/

https://ahmadiyyafactcheckblog.com/2020/04/16/the-death-of-mirza-ghulam-ahmad-from-ahmadi-sources/

http://www.irshad.org/exposed/death.php

Did Hazrat Mirza Ghulam Ahmad die an objectionable death?

http://exahmadi.blogspot.com/2013/12/death-of-mirza-ghulam-qadiani-according.html

https://ahmadiyyafactcheckblog.com/2017/09/29/hyat-e-nasir-by-mir-nasir-nawab-the-full-pdf-book/

https://ahmadiyyafactcheckblog.com/2017/01/16/hyat-e-nasir-1927-1st-edition-vs-2nd-edition/

https://ahmadiyyafactcheckblog.com/2016/12/20/mirza-tahir-ahmad-authenticated-the-book-hyat-e-nasir-1927/

https://ahmadiyyafactcheckblog.com/2016/12/08/mir-nasir-nawab-the-father-in-law-of-mirza-ghulam-ahmad/

https://ahmadiyyafactcheckblog.com/2020/04/07/mirza-ghulam-ahmad-died-on-the-land-of-dr-syed-muhammad-hussain-1878-1939/

https://ahmadiyyafactcheckblog.com/2016/12/02/mirza-ghulam-ahmad-died-of-an-opium-overdose-1908/

http://aaiil.org/text/books/others/nasirahmad/lastdaysdeathmga/lastdaysdeathmga.pdf

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

AL-HUDA WA-TABSIRATO LIMAN YARA (1902), quotes and background info

Intro
In 1902, MGA and his team wrote “AL-HUDA WA-TABSIRATO LIMAN YARA”, which means “Guidance for Perceiving Minds”, it’s in Arabic with Urdu and was published from the Diya’ul-Islam Press, Qadian. Muhammad Rashid Rida, in his capacity as editor of the al-Manar, received a copy of “””I‘jazul-Masih“””. While the editors of two other Egyptian journals, al-Manazir and al-Hilal, seemed to compliment MGA on the literary merit of the book, Muhammad Rashid Rada criticized MGA’s book in his journal and said:

“If this man had not claimed to be the Messiah and had he not interpolated in surah al-Fatihah, then his commentary would have been extremely popular. His knowledge of religion is undoubtedly deep.”

Muhammad Rashid Rada also alleged that some of the constructions he used were against the Arabic syntax and usage, and about the challenge of MGA whether anyone could produce a
book like it in 70 days, Rada said that many scholars could write a book like it in seven days. This issue of al-Manar somehow reached the hands of the Mullahs and was splashed in the Rawalpindi magazine, Chaudhwin Sadi. MGA stated in this book that he (Muhammad Rashid) claims to have acquired a high level of command on the language, he would soon meet his defeat and flee from the field.When this book appeared in print, a copy of the book was sent to
Muhammad Rashid Rada. He printed a major portion of the book relating to the migration of Jesus to Kashmir in his journal and observed that it was not supported by reasons and record.
In the 1940-50’s, Jalal-ud-Din Shams wrote an introduction for “Al-Huda Wa-Tabsirato Liman Yara” and mentioned that when he was in Haifa he had an opportunity of meeting the said Muhammad Rashid Rida. Rashid Rida claimed that MGA had predicted his death in 1902, and Rashid Rida was still alive in the early 1930’s (he died in 1935, aged 69). Shams claimed that MGA had only prophecied was about his inability to write a counter to this book in eloquent Arabic.

Rashid Rida’s controversial beliefs
One of his controversial views was his support of Darwin’s theory of evolution.[13] To justify Darwinism, Rida considered it permissible to “interpret certain stories of the Qur’an in an allegorical manner, as, for example, the story of Adam.”.[14] He also believed that the origin of the human race from Adam is a history derived from the Hebrews and that Muslims are not obliged to believe in this account.[15]

Other controversial beliefs held by Rida included:
– His view that usury (riba) may be permitted in certain cases [16]
– His idea that building statues is permissible in Islam as long as there is no danger of their being devoted to improper religious uses.[17]
– His support of the British against the Ottomans [18]
– His view that “the minute living bodies which today have been made known by the microscope and are called microbes, may possibly be a species of Jinn[19]

His beef with MGA started in 1901
In MGA’s arabic only book, “I’jaz ul Masih”, he wrote about Rashid Rida as follows:

After Sheikh Mohammed Rashid Rida expressed his opinion on MGA’s book “إعجاز المسيح”, where he said that the non-arabic words and rhetoric are clear in it, MGA attacked Egypt, the Egyptians, their Arabism and their dialect.

بعد أن أبدى الشيخ محمد رشيد رضا رأيه بكتاب الميرزا “إعجاز المسيح”، حيث ذكر أنّ العُجمة فيه واضحة،

هاجم الميرزا مصرَ والمصريين وعروبتهم ولهجتهم وقال:

MGA said:

“The Messenger of Allah and the Lord of الورى did not call your land [meaning Egypt] the land of the Arabs, so do not slander to Allah and His Messenger, the slanderous has been disappointed”.

MGA also said this about Rashid Rida
MGA depicted Riḍā as a “jealous” and “arrogant” scholar who, like many others, not only rejected the message, but fueled the dislike of Indian Muslims against him and his followers (See Salafiyya, Ahmadiyya and European converts during the inter war period (2016) )

1912, Rashid Rida comes to British-India
In 1912, Rashid Rida seems to have traveled to Lucknow, British-India and held a debate with the local Ahmadi’s there (see Salafiyya, Ahmadiyya and European converts during the inter war period (2016)).  

1923, Rashid Rida and the Lahori-Ahmadi’s
See “””Salafiyya, Ahmadiyya, and European Converts to Islam in the Interwar Period””
Author(s): Umar Ryad

Salafiyya, Ahmadiyya and European converts during the inter war period (2016)

“”””After MGA died and by 1923, in general, Riḍā agreed with Khwaja Kamal-ud-Dinʼs “friends” and followers in Egypt and considered him a “moderate” follower of the Ahmadiyya. In 1923, Lord Headley, Kamal-ud-Din, and Abdul Mohye, the Arab mufti of the Woking Mosque (the Arab press gave him the title of the Mufti of the English Lands), passed through Egypt on their way to hajj. The trip was covered in a favorable light in the Islamic press in Egypt, including al-Manār. In Egyptian newspapers, Kamal-ud-Din found a suitable opportunity to defend the Lahore branch
of the Ahmadiyya and their faith as being a trend close to “mainstream” Islam.  Riḍā was not able to meet them in order to discuss his doubts regarding the Ahmadiyya with Kamal-ud-Din in person. At this point, Riḍā found that Kamal-ud-Din’s consideration of Ghulam Ahmad as merely a “reformer” was a good step by the Lahore branch towards the “true” Islam (Al-Manār 24, no. 8 (Aug. 1923), 583).  

Meanwhile, despite Riḍā’s appreciation of the Lahore Ahmadiyya missionary work in Europe, he was critical of their translation of the Qurʾān into English. The Lahore Ahmadiyya tried to circulate Mawlana Muḥammad ʿAlīʼs English translation of the Qurʾān in Egypt and Syria, but their attempt was resisted by the religious institution of al-Azhar, Riḍā himself, and his friend
Shaykh Muṣṭafā Najā (1852–1932), the mufti of Beirut. In his fatwā, Riḍā saw it as a “deviant” translation that contradicts the principles of Islam. He stated that the translation attempts to destroy Islam from within by disseminating the Ahmadiyya’s “false” doctrines on revelation and by abrogating Qurʾānic rulings, such as jihad (al-Manār 25, no. 10 (March 1925), 794–796).  In his view, Riḍā emphasized that Muḥammad ʿAlī intentionally distorted some verses related to the Messiah (al-masīḥ) in order to argue, based on these verses, that Ghulam Ahmad is the promised Messiah.  Riḍā urged Muslims not to rely on this translation, or on any other, to understand the Qurʾān, but rather to act according to its rulings in a direct manner.  However, Riḍā did believe that this translation and other Qurʾān translations could be used to invite non-Muslims to Islam, particularly those without knowledge of Arabic (al-Manār 29, no. 4 (July 1928), 268–271. See Mohamed Ali Mohamed Abou Sheishaa, “A
Study of the Fatwā by Rashid Riḍā on the Translation of the Qur’an,” Journal of the Society
for Qurʾānic Studies 1, no. 1 (Oct. 2001), available online: (http://www.islamicwritings.org/
quran/language/a-study-of-the-fatwa-by-rashid-rida-on-the-translation-of-the-quran/).
Cf. Moch Nur Ichwan, “Differing Responses to an Ahmadi Translation and Exegesis: The
Holy Qurʾān in Egypt and Indonesia,” Archipel 62 (2001): 143–161).

Riḍā’s tone was inconsistent. With regard to the differences between the Lahore and Qadiyani branches in matters of creed (ʿaqīda) and their religious work in Europe, Riḍā argued that the Lahore movement agrees with other Muslims in general, except in specific issues related to the death of Jesus and the abrogation of certain verses of the Qurʾān. Despite their “great” sacrifices for Islam in India and Europe, Riḍā finally concluded that the Ahmadis of both
branches were followers of falsehood (bāṭil) (al-Manār 28, no. 7 (Sept. 1927), 543–550).

Nevertheless, it is strange that Riḍā utterly dismissed Kamal-ud-Din from the Ahmadiyya movement. After Khawaja Kamal-ud-Din’s death, Riḍā eulogized him for his service for Islam in Europe. A brief biography of Kamal-ud-Din was soon published in al-Manār by Khwaja Abdul Ghani, secretary of the managing committee of the Woking Muslim Mission and Literary Trust in Lahore, as a token of appreciation. Riḍā considered Kamal-ud-Din “the greatest missionary to Islam” in their age. Through his mission, he provided a great service to Islam by converting many high-class British, the most refined of them being Lord Headley. Although Kamal-ud-Din was known as a “moderate” follower of the Ahmadiyya, Riḍā was told by many friends who were familiar with his work in Europe, that his activities and writings did not actually reflect any inclinations to the Ahmadiyya convictions as such (al-Manār 33, no. 2 (April 1933), 138).”””””

_____________________________________________________________________________________________
Quotes
al-Huda Wattabsirah Liman Yara, p. 9, Ruhani Khaza’in, vol. 18, p. 254, see also the 2009 online edition of Tadhkirah

“””Translation: [Arabic] He will soon run away and will not be seen again. This is news from
Allah Who knows that which is secret and most hidden.”””
_____________________________________________________________________________________________

Taken, from Muhammad Ali, “Prophethood in Islam” [1915], http://www.aaiil.org/text/acus/mga/261ref.shtml
155. Al-Huda wal-Tabsirah li-man yara (June 12, 1902), p. l

“Peace and blessings of Allah be upon the Last of the Messengers. Finality of prophethood in him warranted that people resembling prophets should appear in his ummah.”

156. Ibid., p. 31

“Listen! All the (spiritual) stations are under the authority of Allah and this is one of the miracles of the glorious Book (the Quran). These stations are granted to the perfect followers (muqarrabin) of the Holy Prophet, peace and blessings of Allah be upon him, according to their capabilities because miracles require that spiritual excellences should continue till the day of Resurrection. The blessings of the Holy Prophet’s excellences are granted to his successors by way of reflection. Had it not been so, the blessings of prophethood would have become extinct (batil). These successors are thus imprints of their preceptor (the Holy Prophet) who has preceded them and are in a way the true reflection of the image, as if in a mirror. They have annihilated themselves and have eschewed hypocrisy. …So, whatever supernatural acts or words come through them resembling those found in the scriptures, are not their personal feats but, in fact, are of the Leader of messengers, peace and blessings of Allah be upon him, in the form of reflections (zilliyyat). If you doubt the glory and grandeur of these friends of the Beneficent Allah, read the Quranic verse over and over again: ‘the path of those upon whom Thou hast bestowed favours’.”

157. Ibid., p. 32

“Let curse of Allah be on those who claim that they can produce a book like the Quran! The Quran is the miracle a like of which can not be produced by any man or jinn. …It is a divine revelation which has no parallel, although there may be revelations from Allah after it. Divine communications are through revelation and it is an admitted fact that the scope and degree in which Allah revealed Himself to the Holy Prophet, peace and blessings of Allah be upon him, has no parallel in the pre or post period of the Holy Prophet. The grandeur of the Quranic revelation is far superior to the revelation to a wali (friend of Allah), though words similar to it may occur in the latter revelations.”
_____________________________________________________________________________________________
Links and Related Essay’s
https://en.wikipedia.org/wiki/Rashid_Rida

https://ahmadiyyafactcheckblog.com/2019/04/26/ijazul-masih-the-miracles-of-the-messiah-by-mirza-ghulam-ahmad-quotes-and-background-info/

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https://ahmadiyyafactcheckblog.com/2018/05/04/ahmadiyya-mullahs-have-been-caught-editing-the-writings-of-mga-yet-again/

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https://ahmadiyyafactcheckblog.com/2017/07/13/life-sketch-of-maulvi-syed-muhammad-ahsan-amrohi-2/

http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

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

Who was Dr Syed Muhammad Husain Shah (1878–1939)?

Intro
Researched and written by Chaudhry Masud Akhtar, Secretary, AAIIL, Hayward, California, USA.  Dr Syed Muhammad Husain Shah was born in 1878 in Lakki Marwat in District Bannu, North West Frontier Province of India (now Pakistan), where his father, Khan Bahadur Syed Alim Shah, was posted as Assistant Settlement Officer in the Civil Service of the British Government in India. The family actually hailed from the village Kala Chichi in Tehsil (Sub-district) Shakargarh, District Gurdaspur in Punjab Province. Having passed his early years in Lakki Marwat, he could understand Pushto, the lingua franca of that area. He went to school in Scotch Mission High School, Sialkot where, amongst others, Allama Dr Sir Muhammad Iqbal was his classmate with whom he had a very friendly relationship which lasted for a whole lifetime. After completion of his education at Sialkot he joined Medical College at Lahore and obtained his L.M.S Degree in 1899. Unfortunately, his father passed away the same day on which the result of the Medical Degree Examination was announced. After graduation, he was employed in the Department of Health Services of the Government of Punjab.

Coming to the fold of Ahmadiyyat

In 1901-02, when Dr Syed Muhammad Husain Shah was posted in Gurdaspur on special duty for the treatment of plague patients, Syed Amir Shah, a cousin of his, who was an Assistant Tehsildar and already an Ahmadi, took him to Qadian to see the Promised Messiah. The Shah sahib, as Dr Syed Muhammad Husain Shah was commonly known amongst his colleagues, friends and family members, narrates the events of his taking bai‘at at the hands of the Promised Messiah in these words:

“Before my visit to Qadian for the first time I was thinking of it as a gaddi (spiritual court), like the gaddies of other pirs, but when I arrived there I had a problem in recognizing Hazrat Sahib as he was sitting amidst other people, so I had to enquire as to who amongst them was the Promised Messiah. This unassuming behaviour of the Promised Messiah registered a deep impression on my mind. A person amongst the gathering asked the Promised Messiah to request his followers to grow beards as most of his followers were clean-shaven. In reply, Hazrat Mirza sahib said that he was more concerned about the hearts of the people, and once those are reformed the beards will automatically follow. After returning from Qadian, I kept thinking that such a person cannot be an imposter and I decided that I should join his Jama‘at (community of followers). So I again went to Qadian and took bai‘at (pledge of allegiance) at the hands of the Promised Messiah.”

Some time later after that the Shah sahib was permanently posted at Lahore. In those days, he, along with Khwaja Kamal-ud-Din, Dr Mirza Yaqub Beg and Shaikh Rahmatullah, used to go to Qadian every weekend to spend time in the company of the Promised Messiah.

The Shah sahib was a devout and pious Muslim and a sincere devotee of the Promised Messiah. From the day he joined Ahmadiyyat he used to give 1/3rd of his income to the Ahmadiyya causes and spent money generously in the cause of religion and other good causes. As a regard of his sincere devotion and sacrifices in the cause of Islam, the Promised Messiah held him in great esteem, and whenever he visited him, the Promised Messiah would stand up in respect to receive him. When the Sadr Ahmadiyya Anjuman was formed in 1905, the Promised Messiah nominated him as a member of its Central Committee, which was the supreme executive body to manage the affairs of the Movement. He held this position until the split in the Ahmadiyya Movement in 1914. Thereafter, he became one of the five founding members of the Ahmadiyya Anjuman Isha‘at Islam Lahore.

A renowned but God-fearing physician of his time

Dr Syed Muhammad Husain Shah was a renowned physician of his time. Doctors in the employment of Government were allowed to carry on their private practice after their duty hours and during weekends. During the remaining lifetime of Promised Messiah, both Dr Mirza Yaqub Beg and the Shah sahib used to visit Qadian every weekend at a great monetary sacrifice just to be in the company of Promised Messiah. Even then Allah amply rewarded them and both of them had a lucrative private practice earning them thousands of rupees, a large sum in those days. How renowned a physician the Shah sahib was, is evident from the fact that Dr Sir Muhammad Iqbal, in his letters to Bilgrami (a well-known poet), invited him to come to Lahore so that he could take him to Dr Syed Muhammad Husain Shah for treatment. As a physician, the Shah sahib did not insist upon receiving fees from his patients. Whatever someone chose to pay would be quietly put in his pocket. Many of his patients were poor, and he would see them without any fees and also give them money from his own pocket to purchase medicines and food. He was a saintly person, never hungry for money; instead, he used to spend generously for multifarious humanitarian causes.

A compassionate person

Dr Muhammad Husain Shah was a very compassionate human being who cared not only about the needs of others but also helped them in the matters of their welfare. When he purchased a big chunk of land on Ferozepur Road, which he later developed and named Muslim Town, he built his house on it and also built homes for his near needy relatives who could not afford to build a house for themselves. He built a house for his dispenser, Shukar Deen, and for his other personal servants. He also built a house for Pandit Qadir Baksh, a Brahmin convert to Islam. He transferred the ownership of these buildings in their names. He not only brought them to live near him but also paid for their education, arranged and bore the expenses for their marriages and even purchased agricultural lands for them in Khanpur District and Bhopal. Amongst others, the parents of Begum Zeenat Fida Husain and Colonel Amjad Husain, father of Syed Mushahid Husain and Syed Mutahir Husain, are examples of such beneficiaries. This was not limited to his near relatives. He helped many other Muslim students, without any distinction of being an Ahmadi or not, in obtaining higher education. The late Hameed Nizami, who after independence became the Publisher-Editor of Pakistan’s well-known daily newspaper Nawa-i-Waqt, was an example of one such beneficiary. Mr. Nizami was treated like a family member and he kept this relationship with the Shah sahib’s offspring until his death.

Dr Muhammad Husain Shah was also a big supporter and benefactor of the Anjuman Hamayat-i Islam and was a member of its Board of Directors for a long time. This Anjuman was created for the promotion of education of Muslims of the Punjab Province, and established and ran the Islamia College, Lahore and many other high schools for Muslim boys and girls.

In 1918, the Government approached the Central Anjuman (AAIIL) with the offer that it was willing to release some revolutionary Muslim youths who were detained for their enthusiastic anti-Government activities provided the Anjuman agreed to reform them and channel their energies towards the propagation of Islam work. As a result of this move, Muhammad Iqbal Shadai and Syed Mustafa Kamil were handed over to the AAII, Lahore. The Shah sahib took Iqbal Shadai into his personal care and he lived in his house in Ahmadiyya Buildings for a couple of years. Thereafter, in 1920, when the Hijrat Movement started, he migrated from India and after obtaining a doctorate degree from a European University became well known in the Muslim world as Dr Iqbal Shadai. Dr Shadai held the Shah sahib in high respect and always remembered him respectfully as one remembers his own father.

Murree Hills was the summer capital of the Government of Punjab. In those days, non-government civilians were not allowed to visit Murree. When the Shah sahib first came to Murree in the summer of 1924 he learnt about the poverty of the common man residing in villages and gali jats surrounding Muree. These people were living in a constant state of starvation, and tuberculosis (TB) was rampant in the area. Most of the land, being hilly or with thick forests, was not cultivatable, hence these people had no proper means of income. The population of the area was predominantly Muslim. Tthe Shah sahib not only rendered them free medical treatment but also paid for the cost of medicines in addition to giving them money for nutritious food to help them recover. He was so moved by the miserable economic conditions of those people that he hosted a meeting of land owners of the area along with the officials of the Agriculture Department, the Revenue Department and the Department of Cooperative Societies and urged upon them the need of advancing money to these poor landowners to purchase seedlings and plant fruit trees on the slopes of their land to bring them some income. Many of the fruit gardens of that area are the remnants of the Shah sahib’s efforts in that regard.

Furthermore, many of the Shah sahib’s patients were suffering from TB. During the summer months he used to send them to an infirmary in Simla. Many of them would return to him in Murree complaining that the doctors in Simla, the majority of whom were Hindus, did not pay proper attention to the treatment of Muslim patients till payment of gratification. Since many patients in the area surrounding Murree too were also suffering from TB, therefore the Shah sahib felt the need to building a clinic in that area. He talked to government officials as well as landlords of the area but to no avail. Ultimately, he decided to go it alone. In 1928, he purchased 25 acres of land in Samli near Murree to build a clinic. When the transfer documents for the land were yet to be signed, his son, B.H. Syed, who was a final year medical student, advised him to rethink the decision. B.H. Syed (who later became Colonel Dr B.H. Syed and retired as Director of Health Services, Government of West Pakistan) asked his father to consider that since he was about to retire from service in two years and he, B.H. Syed, was still in medical school, where the money will come from to finance such an expensive project. He went on to say that people establish non-profit corporations or trusts for such undertakings and his father was planning to go into this project alone and finally he pleaded that his father rethink rationally as there was still time to walk out of the deal. In reply, Dr Syed Muhammad Husain Shah said, “My son, I too have a ‘trust,’ a very reliable ‘trust.’ When the son enquired as to which and where was that trust, the Shah sahib responded: “Muhammad Husain has a trust with Allah, and whenever I decide to undertake a project for the betterment of mankind I just do it with my best intention, then Allah Himself provides the means because betterment of mankind is Allah’s own job which He takes care of.” So the deed was signed. A clinic was established with the Shah sahib’s own income from his medical practice and after independence it was handed over to the Government of Pakistan by the Shah sahib’s descendents and today it is the largest hospital in Pakistan where more than 350 beds are available for the treatment of TB patients. The Shah sahib was right. Allah is taking care of it.

He excelled in hospitality

Dr Syed Muhammad Husain Shah was a very hospitable person. During his last visit to Lahore in 1908, the Promised Messiah, along with his family, was staying in the Shah sahib’s house in Ahmadiyya Buildings. A large number of people were coming to visit him and everyone was served food and refreshments. During this period the Shah sahib’s wife kept busy the whole day in getting food prepared for guests and visitors so much so that the Promised Messiah said: “Our stay has caused much inconvenience to our daughter” (referring to the Shah sahib’s wife).

After the split in the Ahmadiyya Movement in 1914, when the Ahmadiyya Anjuman Isha‘at Islam Lahore (AAIIL) was formed, Maulana Muhammad Ali was staying in a room in the house of the Shah sahib until a house was built for him adjacent to the Ahmadiyya Buildings Mosque. Maulana Muhammad Ali moved into this house and brought his family there.

Maulana Abdul Haque Vidyarthi, along with his family, was living in another room on the ground floor of the Shah sahib’s house. Another room on the ground floor was being used as the Anjuman’s office as there was no office building yet. Another large room on the ground floor was being used as guest house where beds for 25-30 persons were provided and the Shah sahib had detailed a personal servant whose duty it was to look after the needs of guests. The food for guests was supplied and prepared from the Shah sahib’s home.

In the beginning there used to be 50-60 persons for Maghrib prayer who all dined together in the Mosque afterwards. This food too was prepared in the Shah sahib’s home, after which Isha prayers were offered and then people would disperse to their homes. Later, food would be prepared in turn in the homes of Maulana Muhammad Ali, Dr Mirza Yaqub Beg and Khwaja Kamal-ud-Din.

Even when Dr Muhammad Husain Shah had moved to his new home in Muslim Town, there still used to be 40-50 persons joining him in partaking food at dinner time. Taking dinner in the company of his friends, family members and his other relatives or even those whom he was helping financially or otherwise had become second nature with him. This was a real sense of community based on the teachings of Islam.

The Shah sahib’s great passion for tableegh

Dr Syed Muhammad Husain Shah had a deep passion for tabligh (propagation) of Islam. While visiting a patient, if some religious matter was asked by the patient or his family, the Shah sahib used to spend hours disseminating the true teachings of Islam, quite forgetting that he still had to visit and see other patients. During his service he used to preach Islam to his European bosses and he was much respected by them for his high moral character and knowledge in the field of religion. Many of his near relatives became members of the Jama‘at as a result of his propagation work.

When the decision was taken in 1910 during Maulana Nur-ud-Din’s time to open a mission in England, Dr Syed Muhammad Husain Shah offered his services for the mission and got approval for an extended period of leave from his job in spite of the fact that his family and close relatives were opposed to the idea. However, on other grounds, Khwaja Kamal-ud-Din was allowed to go to England where he established a mission in London in 1912, which was shortly afterwards, in the summer of 1913, moved to Woking.

When Dr Ambedekar, a political leader of the Untouchables (low caste Hindus), announced that due to the inhuman treatment of the untouchables at the hands of Hindus, the untouchables had no option but to embrace other religions where they may be treated more humanly, Christian missionaries gained a lot of converts. the Shah sahib got a month’s leave from his job and, taking Maulana Sadr-ud-Din along, went to Bombay for propagation of Islam amongst the untouchables.

Some pagan tribes in the Punjab Province, who were descendents of the original population of India and who had taken refuge in thick forests at the time of the arrival of the Aryans in India, were living in various districts of the Punjab after these forests had been cleared for the making of irrigation canals during British Rule. They were called Sansi and were not allowed to live in settled areas. Many of them lived in Montgomery District (now Sahiwal District). The Shah sahib initiated an Islamic propagation mission in that area and simultaneously he took up the matter with the District and Provincial Administration for recognition of their fundamental human rights, especially their right to live in settled areas rather than moving around as nomads. His efforts bore fruit and a large number of them converted to Islam. Maulvi Shafqat Rasul, who was later a missionary of AAIIL in Fiji, was a son of the headman of this tribe who had embraced Islam.

His services for the cause of Ahmadiyyat

Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. In addition to that, he generously donated funds on appeals for various projects of the Anjuman:

  1. In 1908, at considerable cost, he completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift.
  2. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din.
  3. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.
  4. In 1914, the AAII Lahore was founded and the Shah sahib was made its Financial Secretary. There were not many members at that stage and it meant starting from scratch. Expenses for all the projects of the Anjuman at that time were mostly borne through the financial sacrifices of the Shah sahib, Dr Mirza Yaqub Beg and Shaikh Rahmatullah.
  5. The Shah sahib obtained a large parcel of land for abadkari (making cultivable) in Khanpur District in Bahawalpur State. When, after clearing the forest, it was made cultivable, the State granted rights of permanent ownership. At that stage the Shah sahib not only got share of ownership for his near relatives but also created a Waqf (Trust) of 25 acres in favour of AAII Lahore, wherefrom the income was received annually by the Central Anjuman.
  6. When the Shah sahib purchased quite a large section of land by the Canal Bank on Ferozepur Road, Lahore to be developed into a Muslim town, he reserved 10 acres in it to be called Ahmadiyya Basti, wherein land was offered to the members of the Jama‘at at a nominal price. Only Maulana Muhammad Ali, Maulana Abdul Haque Vidyarthi, Maulvi Murtaza Khan, Master Faqirullah, Deputy Muhammad Sadiq and Ch. Rahmat Khan Bahadur built their homes there, while many others sold out the land at a higher price.
  7. The Shah sahib also built amosque in Muslim Town, which was known as Masjid-e-Aisha, in memory of his mother. He also built a well for water supply, wudu etc., and a house for the muezzin, and also created a waqf (trust) of an acre of land in favour of the AAII Lahore wherein the Anjuman later built the Idara Taleem-ul-Quran School for Missionary Training.
  8. The Shah sahib donated a house and three acres of land to the AAII Lahore in Samli Sanatorium as a gift which the Central Anjuman, after independence, gave as a gift to the Government for expansion of the sanatorium.
  9. In 1938, the Shah sahib transferred the ownership of his two houses in Ahmadiyya Buildings to the AAII Lahore as a gift. On one of these the Anjuman later built the Promised Messiah Memorial Hall while the other was being used by Maulana Ahmad Yar as his residence.
  10. The Shah sahib made a waqf (trust) of one and a quarter acres of land in favour of the Anjuman in the Shah Jamal area, Lahore in the name of his wife, Daulat Bibi. This lot was later sold for 48 thousand Rupees and the money was used in the construction of the Promised Messiah Memorial Hall.
  11. The Shah sahib donated sizeable amounts towards the construction of the building of the Muslim High School in Ahmadiyya Buildings, the construction of the Berlin Mosque, and for the purchase of 1000 acres of agricultural land in Chak No. 6 near Okara (most of this land was taken away by the Government under Land Reforms in 1966). His wife had donated her 40-tola golden bangles towards the construction of the minarets of the Berlin Mosque.
  12. In 1937, the Shah sahib obtained 15000 acres of land in Bhopal State under the Abadkari Scheme. Out of this he got 1000 acres for himself and his near relatives and 500 acres for AAII Lahore. This required clearing of forest trees. Some work was started on it but neither the Anjuman nor the Shah sahib’s descendents pursued it after his death in 1939. This land was taken over by the Government of India in 1961.

From the above it is evident that Dr Syed Muhammad Husain Shah was one of the main donors of the Anjuman. Allah gave him much money and he spent it in the way of Allah quite generously, never saving for the future. Out of his large income he used to give a few hundred Rupees to his mother for household expenses. After the passing away of his mother he gave this money to his wife and after her passing away, to his daughter. He never asked them for accounts when they told him that the money was finished; instead he would give them more. The rest of the money he used to give to Pandit Qadir Baksh, who served as his banker. Pandit sahib used to spend money according to the instruction of the Shah sahib and when he ran out he would inform the Shah sahib who would give him more. The Shah sahib had so much trust in Pandit Qadir Baksh that he never asked for accounts from him. The Shah sahib did not keep more than five rupees in his own pocket.

From group photograph taken January 1931

Ahmadiyya brotherhood

A few days before his death on an Eid occasion, when all his family members and near relatives had assembled for celebrating Eid, the Shah sahib addressed them in these words:

“When someone passes away he leaves wealth and property for his descendents, but I am leaving another form of wealth for you and that is our brotherhood which the Promised Messiah made for us.”

He went on to say:

“You may have noticed that whenever I felt sick the members of the Ahmadiyya brotherhood came from far and near to enquire about my health. This religious brotherhood is far superior to other kinds of brotherhood. Such sincere, loving and caring brotherhood you will not find elsewhere. Keep this brotherhood intact. This is a very useful thing.”

The Shah sahib himself was an embodiment of the tradition of this brotherhood. He would always walk an extra mile to fulfil the calls of this brotherhood. Dr Saeed Ahmad Khan recalled an instance to illustrate this character of the Shah sahib, and thus he wrote:

“I was posted at Peshawar in July of 1929. While treating a rabies patient, her sputum fell in my eyes. It necessitated that I receive preventive inoculation. Such preventive injections were administered at Murree. I sent a telegram to the Shah sahib and left for Murree. When I arrived at the Murree bus stop I was surprised to see that the Shah sahib, along with some family members, was waiting for me there. His house was at a distance of about three to four miles from the bus stop. It was located on a hilltop and the whole distance had to be walked up the slope. I was the age of his children and could not believe that he would be so caring as to undertake all the trouble of coming personally to receive me. This left a deep impression of his high moral character on my mind. I stayed in his home for fourteen days and had a chance to see in person the Shah sahib’s virtuous family life, his high moral character, his observances of religious duties, his hospitality and his emotions of brotherhood and sympathy. In fact, the Shah sahib was a very great human being and his pious life was a model for others. Those fourteen days which I passed in the company of that pious person, I will never forget in my life. This is a great and invaluable experience of my life.”

His interest in other movements for the betterment and rights of Muslims

The Shah sahib used to take an interest in the political and social movements of Muslims in India. He was a supporter of the Freedom Movement. When the movement for using locally produced goods was launched by Gandhi, the Shah sahib became its quiet advocate by wearing locally manufactured clothes and also having his family do the same. He was actively engaged in the Anjuman-i Hamayat-i Islam and was one of its major donors. His view about the Freedom Movement was that Ahmadis had to be sympathetic to it but should not actively participate in it. Our job was propagation of Islam, and we should let other Muslims actively participate in politics.

After 1930, when the Muslim League emerged as an active political party, all of the Shah sahib’s sympathies were with that party. The Shah sahib financed Mr. Hameed Nizami and Colonel Amjad Husain Syed (who were students in those days) for publishing a two-page daily newspaper entitled Hurriyat. In this newspaper, and through Mr. Hameed Nizami and Colonel Amjad Husain Syed, the Shah sahib the disseminated the Muslim League political viewpoint.

Return to Allah

The Shah sahib had been suffering from high blood pressure for some years. On 26 April, 1939, during Tahajjud prayers when the Shah sahib was in the state of prostration, he became unconscious. When he did not rise from prostration after a long time, his wife checked on him, and finding him unconscious, sent for Dr Basharat Ahmad who was living in Muslim Town. He tried his best but the Shah sahib did not regain consciousness and ultimately at quarter past eight on the same evening he breathed his last. Inna li-llahi wa inna ilai-hi raji’on (“We belong to Allah and to Him do we return.”)

The next day a very large number of people, both Ahmadis and non-Ahmadis, joined in his funeral prayer, which was led by Maulana Muhammad Ali.


Webmaster’s Note: The compiler of the above biography, Masud Akhtar Choudry, lived in Muslim Town for many years in his younger days, and has sometimes recounted his personal memories of Dr Syed Muhammad Husain Shah. This article is taken from the HOPE bulletin of the California branch of the Ahmadiyya Anjuman Isha‘at Islam Lahore, April 2008, with some editing by this webmaster.

At this link, see the obituary of Dr Syed Muhammad Husain Shah in The Light, English weekly of the Lahore Ahmadiyya Movement, April 1939.


Tribute by Maulana Muhammad Ali

At the passing away of Dr Syed Muhammad Husain Shah, Maulana Muhammad Ali issued a message to the Lahore Ahmadiyya community in its Urdu organ Paigham Sulh, and in his Friday khutba while mentioning the unique personality of the Shah sahib and the services he rendered to the religion he said that, notwithstanding his previous financial sacrifices, the Shah sahib had just now donated property worth 52 thousand Rupees to the Jubilee fund and after that he agreed to give 200 Rupees per month permanently to support the Dutch mission. Maulana Muhammad Ali wrote:

“This high rank of excellence was in fact in fulfilment of the trust that the Promised Messiah had reposed in the late Shah sahib. When the Promised Messiah was informed by Allah of his own approaching death he made an Anjuman as his successor, and while selecting fourteen members for it he picked four from Lahore. These four were: the late Shaikh Rahmatullah, Khwaja Kamal-ud-Din, Dr Mirza Yaqub Baig and the Shah sahib. The excellence and sin­ceri­ty with which these four carried out the task entrusted to them by Hazrat Mirza sahib seems to be indicated in this Divine revelation: ‘In Lahore are our virtuous members’. These four friends had such passion to serve the Divine religion that they would travel from Lahore to attend every meeting of the Anjuman in Qadian and were always in the forefront in providing financial help. … I held the position of Secretary of the Anjuman. The advice of these four revered friends was a source of strength for me, and their sincerity made a deep impression on me.

This was how, at the beginning of 1906, there began that friendship between the five of us which developed to the stage that we five became, as it were, one mind and heart. Now four of these friends, one by one, have gone to meet their Lord, and even though I see all around me true, sincere and faithful friends in our Jama‘at but after the departure of these four I feel somewhat alone. But ‘Allah is my Friend in this world and the hereafter’.

These four friends have set such a unique example of faithfulness, and of constancy and sincerity in the service of the religion, that it has few parallels today. The Messiah sent by God identified certain virtuous men to carry on his mission after him, and after Maulana Nur-ud-Din these four were the most prominent in this regard who bore the burden of work in practice. They discharged the trust placed upon them by the Promised Messiah so faithfully that they ever kept on making progress in the way of Allah.”

(Paigham Sulh, 4 May 1939, p. 3)


Respected by Allama Dr Sir Muhammad Iqbal

In the book Makatib Iqbal Banam Garami (‘Letters of Iqbal addressed to Maulana Garami’), published by the Iqbal Academy, Lahore (1st edition 1969, 2nd edition 1981), there is a letter by Iqbal, dated 4 January 1920, in which he recommends that this Maulana come to Lahore to get medical treatment from Dr Muhammad Husain. The compiler of the book has added a note to inform readers about Dr Syed Muhammad Husain Shah, which is as follows:

“Dr. Muhammad Husain was a renowned physician of Lahore. He was originally from Shakar Garh and was a friend of Iqbal. He was his class fellow till matriculation. He died on 26 April 1939 due to a stroke (Mujahid-i Kabir, 1962, p. 236). Colonel Dr. Bashir Husain, retired Director, Health Services, West Pakistan, is his son. He was a very wealthy and generous man, and gave thousands of Rupees for the propagation of Islam. He built the Samli Sanatorium and then handed it over to the government. Whenever Dr. Muhammad Husain Shah paid a visit to Iqbal, the Allama would stand up to greet him, and show him the same respect when seeing him off. The love and sincerity between them can be gauged from this.” (p. 159)

Here is the image of the extract from the original book:

Links and Related Essay’s
http://ahmadiyya.org/personalities/dr-smh-shah.htm

https://ahmadiyyafactcheckblog.com/2018/07/29/who-is-allama-muhammad-iqbal/

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What is Izharul Haq No. 1 and Izharul Haq No. 2

Intro
These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:

“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).

In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.

The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).

In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).

Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).

In ‘Izharul Haq’ No. 2, we read:
“Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”

And

“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?”
In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”

Izharul Haq No. 1
From “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007. This book was initially published in Urdu in 1922 as “Aenas Sadaqat”.

“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.

Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.

The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.

The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.

The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.

Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:

Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.

Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.

Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?

Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split” 
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

CONSPIRACIES DURING LAST DAYS OF NURUDDIN REIGN.
MUHAMMAD ALI LAHORI VERSUS MIRZA BASHIRUDDIN MAHMOUD AHMAD.
On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.

However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .

Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.

When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.

The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.

On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.

The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.

Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.

The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.

After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.

Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.

To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.

Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.

The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

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https://ahmadiyyafactcheckblog.com/2019/06/29/the-ahmadiyya-newspaper-al-fazl-quotes-and-data/

https://ahmadiyyafactcheckblog.com/2020/03/26/the-paigham-e-sulh-magazine-background-info-and-some-important-quotes/

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