Intro
Dr. Henry Martyn Clarke was working his best to get MGA arrested for a “breach of peace” in 1897, which was factual and accurate, MGA would have been found guilty, however, since the white colonist favored MGA, thus, MGA was never found guilty. Dr. Clarke had initially filed the case at Amritsar, however, it was out of jurisdiction and was thus moved to Gurdaspur. Dr. Clarke had already given his testimony at Amritsar, nevertheless, he gave a much more detailed commentary of the arrival of Abdul Hameed and his background at Gurdaspur. We found this testimony in MGA’s book,. “kitab ul Barriya” (1897), in a Lahori-Ahmadi translation, pages 144-153. It is important to note that MGA attempted to refute lots of the data in this testimony, we have left the footnotes in-tact and have added another section at the bottom wherein MGA’s comments can he aligned.
The expanded testimony
I have been a missionary doctor for fifteen years. I have known Mirza sahib since 1893. I was the originator of the religious debate which took place between Mr. Abdullah Atham and him. Mirza Ghulam Ahmad had claimed to be the leader of the Muslims. Before the debate began, we produced a book written by Maulvi Muhammad Husain Batalvi in which the leaders of the Muslims had declared that Mirza sahib was not a Muslim but an unbeliever and uncle of the Antichrist. I was president of the debate committee from the side of the Christians. Twice I had to participate in the debate in place of Abdullah Atham. Mirza Ghulam Ahmad had to suffer a crushing defeat. Mirza sahib declared that he worked miracles. We demanded healing of the blind and the lame who were brought there. But he could not do so. Then Mirza sahib predicted that the Christian adversary would die within fifteen months. That is to say, that whoever of the two parties was not following the truth would be thrown into hell by the punishment of death within fifteen months. I present the printed book Jang-i-Muqaddas. The sign ∧ has been marked where Mirza sahib wrote this prophecy. Subsequently people had Abdullah Atham in mind. Abdullah Atham was an old man. Many persons were deputed to look after Abdullah Atham’s health. Abdullah Atham was attacked many times, because of which he had to change his house. From Amritsar he went to Ludhiana and from Ludhiana to Ferozepur. During the last two months of the predicted period Abdullah Atham was granted special police protection, day and night. Out of the particular attacks one was made at Amritsar. Someone entrapped a cobra in an utensil and dropped it in the house of Abdullah Atham Christian. Although I did not see it myself yet it is true that that snake was killed and the public said so. Mr. Atham has also informed me that it happened like this. At Ferozepur, shots were twice fired at Abdullah Atham and once the door of Abdullah Atham’s bedroom was smashed.2 Mirza Ghulam Ahmad is a wealthy man. He always offers to pay very large amounts of money on condition of falsification of his claims. As for example in the poster Mi‘yar-ul-Akhyar wal-Ashrar, to quote the original, he has promised a reward of five thousand Rupees. I have come to know that he receives much money from his followers. He receives plenty of money sent through the post office. The attacks on the life of Abdullah Atham were generally attributed to Mirza sahib. This is how the newspapers reported. But Mirza sahib never contradicted them.3 In fact, in a way he expressed jubilation and declared that Abdullah Atham had become a Muslim at heart. Mirza sahib calls himself the Promised Messiah. His intention is that a kind of general fear be created and the claim of being the Promised Messiah should establish awe in the hearts of the people and the
people should accept this claim. Mirza sahib stated this portion: “In the book Jang-i-Muqaddas the revealed words given on pages 16 and 17 are from me, and in the notification ‘B’ the promise of five thousand is also from me, and in the book Shahadat-ul-Quran the prophecies mentioned on page 188 are almost in my words”. In the book Shahadat-ul-Quran death has been predicted in respect of three religions. Firstly, about the son-in-law of Ahmad Beg, with reference to the Muslims; secondly, about Lekhram of Peshawar, with reference to the Hindus; and thirdly, about Abdullah Atham, with reference to the Christians. With this the intention of Mirza sahib was to cast terror. I had been arranging for the protection of Abdullah Atham, and
when the prophecy about Abdullah Atham was not fulfilled,4 I publicised generally about Mirza sahib being false. Public meetings were held, as a result of which Muslims looked upon Mirza sahib with great contempt and he was much disgraced. Mirza sahib became strongly opposed to me. A man Maulvi Abdul Haq Ghaznavi published a poster (exhibit D) in which he wrote regarding Mirza sahib that he had caused the revered figures of the religion to be abused by the
Aryas and others. Then Maulvi Imad-ud-Din sahib translated the Quran in Urdu, upon which the Maulvis asked Mirza sahib why he had provoked Maulvi Imad-ud-Din that he carried out the translation. In addition, a number of persons became Christians. One of them, Muhammad Yusuf Khan, who is a good, respectable man and was considered devout, religious and a champion of its cause, and had been secretary and messenger 5 at the debate, became a Christian. The second man was Mir Muhammad Saeed, who was Mirza sahib’s 6 sister’s husband’s cousin on the maternal aunt’s side. He also became a Christian and was especially associated with us. Consequently Mirza sahib became still more hostile to us. When Muhammad Yusuf Khan became a Christian, the Muslims asked him whether he had come to
fulfil the prediction about Atham. This they had asked in private. The prediction about the son-in-law of Ahmad Beg was not fulfilled.7 The prophecy for Christians about Atham was also not fulfilled.8 This resulted in decline in the prestige and income of Mirza sahib. His business was ruined and people began to indulge in ridicule. Now there remained only the prediction against the Hindus. Some time ago Lekhram was murdered. His death caused a general agitation in the
country. The circumstances of the murder are strange. The murderer posed as a Hindu, saying that he had become a Muslim and wanted to become a Hindu again. He established his friendship and confidence with Lekhram. This event of murder took place a few weeks later. Generally this murder is more or less attributed to Mirza Ghulam Ahmad. I present a book written by Maulvi Muhammad Husain sahib Batalvi, exhibit ‘E’, where he accuses Mirza sahib of this murder 9 (I, Mirza sahib, have seen somewhat the book exhibit ‘E’). Mirza sahib, on 22nd March 1897, published in Zia-ul-Islam Press, Qadian, a notice which laid great stress on the point that he knew that Lekhram would be killed at 6 o’clock in the evening on 6th March 1897. But the notice was published after the incident. It was also asserted that the event was in accordance with his prophecy. (Reply of Mirza sahib: I had made the entire prophecy in advance. With reference to that, by way of revelation, the notice must have been issued.) The murderer will never be found. This had been stated by Mirza sahib. 10 This is well known. We think the murderer of Lekhram has also been killed. The documents that we possessed in this connection, we sent to the government. Another reason to harm us was that, ever since Mr.
Abdullah Atham died, I am now the only remaining leader who was connected with that debate. Mirza sahib looks upon us with hatred in every way. He has adopted an absurd attitude towards us. He does not keep his pen and tongue in control. Thus Mirza sahib published a book Anjam-i-Atham which is full of all sorts of buffoonery. On page 44 of this book he has been bold enough to call us to a contest. This book is exhibit ‘F’. (Mirza sahib: admitted that in fact the book was
published by him, published on 14th September 1896.)
Mirza sahib: I had been informed by revelation that Dayanand would die, and this information was given in advance. Some Arya people knew it. I had informed some. I had foretold the death of Lekhram about five years before his death. I had predicted about Sir Syed Ahmad Khan that a calamity would befall him. I had prophesied about Ahmad Beg and his daughter and son-in-law. 9: No prediction was made about death of Maulvi Muhammad Husain Batalvi within 40 days or his being afflicted. A’inah-i-Kamalat, published 1893, page 604. 10: About Abdullah Atham. 11: Abdullah Atham sahib was promised a reward of one thousand Rupees conditionally (admitted). 12: Abdullah Atham sahib was promised a reward of two thousand Rupees. 13: Ditto Three thousand Ditto. 14: Ditto four thousand Ditto. 15: Anjam-i-Atham was published (admitted). 16: In Anjam-i-Atham Mirza sahib had predicted that 94 Maulvis and 68 press men would die if they did not believe in him (This was not admitted by Mirza sahib). 17: In this prophecy about the death of Lekhram he tells the people to engage in mubahila11 (admitted). 18: Ganga Bishen waschallenged to a mubahila (admitted). 19: Maulvi Muhammad Husain
Batalvi was challenged to a mubahila (admitted). 20: Rai Jinder Singh was challenged to a mubahila (admitted). 21: Prophecy about Lekhram’s death (admitted). 22: About Shaikh Mehr Ali, a threat was made that if he did not take the oath of allegiance (bai‘at), Divine chastisement would befall him (not admitted). The above mentioned prophecies (handwritten) are entered in the sheet marked 3, which has been filed in the court. After the murder of Lekhram we were secretly informed to be on guard lest Mirza sahib should cause harm. In a notice Mirza sahib had written that some part of unbelief had been obliterated and some was to be obliterated soon. My reading of these words is that the part of unbelief obliterated refers to Lekhram and
what remains refers to me. Consequently I had informed the government. Notices etc. that I receive always come from Qadian although I neither subscribe nor am I connected in any way. After the debate we corresponded for some time. Subsequently we discontinued correspondence etc. with Mirza sahib in every way. For the last three months we have not received any poster etc. from Mirza sahib’s side. I think his intention thereby was that I should feel that he had lost interest in me.
On 16th July 1897 a young man come to me and asked to become a Christian. He gave his name as Abdul Majeed and said:
“I am a Brahmin by birth and my Hindu name is Ralya Ram. My father’s name is Ramchand. I live at Khajoori Gate, Batala. At the age of 15 Mirza sahib made me a Muslim. This was
seven years ago.”
He had been induced by a Hindu friend to become a Muslim, and that friend had also become a Muslim at the same time.
“My friend belonged to the Arora community, and his name was Kirpa Ram. Now his name is Abdul Aziz. He sells tobacco in Batala inside Kapuri gate.”
For seven years he stayed with Mirza sahib as a student and learnt the Quran. Recently, when the revelations concerning Mirza sahib’s claims turned out to be false, he was convinced that Mirza sahib was not a prophet. He thought that Mirza sahib was not a good man, and was
mischievous.
“I have come straight from Qadian. I publicly abused Mirza sahib when I set out from there. I have not brought anything with me. The lord Jesus said: Leave everything and follow me.
I do not want anything, only want to get baptized, and earn my living by carrying a basket and working like a porter.”
He did not tell us of any plausible reason why he came to Amritsar, for there are missionaries in Batala and Gurdaspur also. Nor did he tell us of any appropriate reason why he had specially come to me when other missionaries are also available. He said only that he had come on being told of my residence by someone by chance. When we asked him wherefrom he had obtained the railway fare, he could not tell. Our special attention was drawn to ponder on these matters and we considered it a problem worth thinking over. It crossed my mind that his statements bore a peculiar resemblance to the statements of Lekhram’s murderer. So we gave him special attention. For this purpose we talked to him. This man expressed some knowledge of the Christian religion. We asked him wherefrom he gathered that information. He said:
“There lives in Qadian a Christian of Batala who became a Muslim and lives with Mirza sahib. His name is Sa’yan. He had with him the Holy Gospels and used to study them. From
this I became interested and inclined that way.”
I sent this young man to the hospital at Mahan Singh Gate to live with the students and receive education. We put him on cleaning bottles etc. He remained at that place for five or six days. The first noticeable thing about him was that he talked extremely ill of Mirza sahib. Secondly, he had a great desire to get baptized. Thirdly, without any reason and without summon he wanted to come to my residence, to go round, to have a walk and to meet. Further, although he had become a Muslim at the age of 15, he was unaware of his caste (Brahmin), and he did not know the Nanaks. He told his story differently to different people. For example, to one man he gave the name of his friend as Isar Das in place of Kirpa Ram. After the lapse of five days we sent him to our hospital at Beas. My students study there also. As soon as he reached there, he wrote a letter to Maulvi Nur-ud-Din who is the ‘angel on the right side’ of Mirza sahib. He himself told us that he had written a letter. The purport of the letter was: “I am going to become a Christian. Stop me if you can”. He himself told us about the purport also, and there is other evidence as well. The reason for writing the letter was as follows. We asked him whether it would not be better if we wrote to Mirza sahib saying that that person wanted to become a Christian, so that he cannot say one day that we had stolen from him. He said: “No, I shall write myself”. He wrote a letter and posted it without stamps, and he wrote me a letter forbidding me to write one until the time of his baptism arrived. That letter is with us and we shall present it. Then we started making investigations about the affairs of this young boy. A man was sent to
Batala for enquiries. His name is Maulvi Abdur Rahim. He found the statements of Abdul Hameed concerning Batala absolutely false, not containing even an iota of truth. Then Maulvi Abdur Rahim went straight to Mirza sahib at Qadian, and on reaching the house he enquired whether someone named Abdul Majeed lived there. There was a boy there, who said Yes, he did, but he abused Mirza sahib and departed. Then Maulvi Abdur Rahim went to Mirza sahib, and on being asked said that he was a Christian and enquired about Abdul Majeed. Mirza sahib said: “He is a liar. He is a born Muslim and his name at birth is Abdul Hameed. He is the nephew of Maulvi Burhanud-Din Jhelumi. He became a Christian at Rawalpindi and came here
to Qadian and became a Muslim again. For some time he worked lifting baskets. He went away from here about seven or eight days ago”. This period corresponds with the time he had come to my residence. At last Mirza sahib said: “Look after him well and give him good food and clothes. Then he will remain with you”. Then we enquired from Jhelum. From there we came to know that the name of that young man was not Abdul Majeed and that his father was dead.
His mother had married one of his paternal uncles. The second paternal uncle and head of the family is Maulvi Burhan-ud-Din who is well known as Maulvi Burhan-ud-Din Ghazi. They belong to the Gakhkhar tribe. Burhan-ud-Din and his entire family are very staunch Muslims. Burhan-ud-Din is one of the Mujahideen. I mean that he has had contacts with the Mujahideen who live across the border. He is very fearless, although of advanced age now. As far as is known he
is certainly honest in making a living. Compared with the entire family, Burhan-ud-Din is specially devoted to Mirza sahib. Some facts about the young man: owns about 4 bigah land and a little cash which came into the possession of his paternal uncles after his father’s death.
This investigation was carried out by Muhammad Yusuf Khan who was a former follower of Mirza sahib and possessed a mind like the Mujahideen himself, and was an old friend of Burhan-ud-Din. We have his letter which is being presented. (It is not necessary to present
it.) This young man had never been baptised. He had come after spending a very wild and immoral life, and had stolen forty Rupees from his paternal uncle and spent them in the gratification of carnal desires. He used to spend his days and nights among the drunkards,
the voluptuous and the womanisers. Then we enquired from Gujrat about his efforts to become a Christian. I had enquired myself personally. It was found that he had been a mate in the Relief Works of the District Mong of Gujrat. Daily at the time of preaching he would come to tease the Reverend or the Christians. He stayed with his sister who lived at Khiva. He said:
“One day I was reading the Gospels, then one day my brotherin-law turned me out of the house, so I came to the Reverend at Gujrat.”
The result of our investigation was that that boy was of a thoroughly bad and dubious character at Gujrat. Hence the Mission at Gujrat had expelled him because of committing fornication. In no way was he considered a Christian, but was considered to be an extremely bad Muslim. At Gujrat his friends included prostitutes and another man Miran Bakhsh, the weaver, who is a staunch and devoted follower of Mirza sahib. When we heard these things our suspicion about Mirza sahib increased still more. For he had been doing the job of carrying baskets at Qadian and at last left, hurling abuses. The real underlying intention of this was that there should be no suspicion that this young man had conspired with Mirza sahib. And Mirza sahib: When I was
asked I said what was known. I have studied the principles of criminology and I know that according to this science a man who was ready to commit fornication can be easily persuaded to commit murder. Further, such people as have a desire for the maidens of Paradise and such young men as are habitual fornicators, agree to commit murder. That is to say, for such a man the thought of the maidens of Paradise is a strong inducement. If they lose their life they do not care, because they will get the maidens of Paradise. Further, we also came to know that that young man belonged to a worthless Muslim family of Jhelum who are not at all afraid of death. If he had died as a follower of Mirza sahib it would have brought honour to Mirza sahib. If he had died as a Muslim he would have been called a martyr. If he had died in ordinary circumstances, his paternal uncles would have benefitted from the estate. Keeping these matters in view, I went to Beas and talked to this young man in the presence of witnesses. On my promise that I did not wish him harm, this boy admitted before five witnesses, and himself wrote in my presence and gave it to me (exhibit ‘H’). Later this was confirmed before his honour the Deputy Commissioner, Amritsar. In addition to this confession, this young man himself told me that it was at the instance of Mirza sahib that he had abused him as part of a plan and come here. He also told us that the railway fare was paid by Mirza sahib as wages for the job of carrying baskets. Then he also told me that the letter he had sent to Maulvi Nur-ud-Din from Beas was intended to give him my address. He also said that Maulvi Nur-ud-Din had no information about this conspiracy, nor did he ever say anything in this connection. Prem Das told us that two other men were shadowing this young man. On considering that the murderer of Lekhram was not found, I thought that those two men would kill him also, after he kills me. Hence we protected the life of this young man at great expense and care. On 31st July 1897 we took him again to Amritsar and informed the District authorities. Then investigations were carried out, the proceedings of which we do not know. We fear that on the instigation of Mirza sahib there is possibility of breach of the peace, and we fear that he intends to hatch more plots. The prophecy that Mirza sahib has made about me is defamatory, and it is possible that he wants us to commit breach of the peace, so that on account of that defamation I should commit breach of the peace. I have often to make arrangements for my security. Since I am a doctor, very often I have to come across all sorts of people. If this sort of anxiety continues, peace may possibly be disturbed. I think, in future, any prediction made about any damage
to me or my death, be considered breach of the peace. When a live snake was caught at Beas Abdul Hameed made many pleadings, saying “the doctor has instructed that whenever a snake is caught, it should be brought to him”. I had not given any such order.
Signature of the Judge.
MGA’s footnotes of Refutation
2. If I really did have three attacks carried out during the prescribed term [of the prophecy], can it be imagined that Atham or his relatives, in spite of three attacks, would have remained so silent that they would have neither filed a suit, nor got the news printed in the papers, nor had me summoned for providing surety? In fact, they raised the hue and cry after the expiry of the predicted term at the time when five thousand posters were issued from our side about Atham getting frightened. This was done so that they might get some sort of an excuse. If Atham had published any writing before our poster, it should be presented. Why did Atham remain silent
during the prescribed term when he was attacked? Further, why did his mouth remain sealed after the expiry of the term but before our poster? Those present know that upon just hearing the prediction he exhibited signs of fear.
3. How blatant a lie is this that there was no denial of attacks by me! I published hundreds of posters and three voluminous books only with the intention of stating that if there had been attacks attributable to me then let Atham sue me in the court or take an oath. In fact, in order to
complete this very argument, a payment of four thousand Rupees was offered if he took the oath. What could be a stronger repudiation of this absurd and baseless allegation? Atham assumed silence so much so that he could not advance any proof, until he died according to my second revelation. It is strange that during the term specified in the prophecy three attacks should take place but Atham remain silent at a time when it was his duty to raise hue and cry, and even after that term he remain silent till the publication of my posters. Further, when he is repeatedly accused of having been frightened and overawed by the prophecy, then three attacks are mentioned. Still further, at the time of being called to take oath he runs away saying that it is forbidden in his religion. Nor does he go to court. Regrettably, this is the honesty of the Christian clergymen. Dr. Clarke and Waris Din etc. by taking oath in the court, solved this
issue also, as to whether Atham’s refusal to take oath was based on good or crooked intentions. It should also be remembered that Atham did accept that he was overawed. The point to decide was whether the fear was because of the prophecy or because of the attacks. By not taking the oath, nor going to court and by remaining silent, Atham proved that the fear
was purely because of the prophecy, otherwise the adversary cannot remain silent even on one attack, let alone three attacks. This is clear proof of the fear of the prophecy, that Atham neither lodged a suit in the court, not took an oath nor published anything during the time limit of the
prophecy and prior to the publication of the poster. But what is the evidence of the three attacks of which the onus of proof lay on him?
4. What dishonesty to say that the prophecy was not fulfilled! Did the prophecy mention certain death? Was there no condition to it? How much
injustice is this, that they are trying to cover the light of the sun with
dust!
5. This is absolutely false.
6. This is wrong. In fact he was the wife’s cousin on the maternal aunt’s side.
7. This prediction also was conditional, one part of which was fulfilled, i.e., Ahmad Beg died within the time limit. On his death, his relatives fulfilled the condition by being intensely afraid and overawed. It was imperative that events should have taken place in accordance with the condition [in the prophecy]. But it was also imperative that on hardening of the hearts
the true Will of God be completed in accordance with the prophecy, as in the case of the prophecy about Atham, the condition was fulfilled and at last the penalty of death was also imposed. Thus the entire prophecy came to pass.
8. To say that the prophecy about Atham was not fulfilled amounts to the slaying of truth. Atham proved by his word and deed that he was frightened by the effect of the prophecy. It was thus necessary that he should have benefitted by the revealed condition. Then the second
revelation was that after concealing the testimony he would die soon. And he died. Now look how clearly this prophecy was fulfilled.
9. This shows that Muhammad Husain must have told Clarke that it was I who is the murderer of Lekhram. Allah’s curse be on the liars!
Links and Related Essays
https://ahmadiyyafactcheckblog.com/2018/12/30/who-is-abdul-hameed/
https://ahmadiyyafactcheckblog.com/2018/12/06/who-is-maulvi-burhanuddin-of-jhelum-1830-1905/
http://www.ahmadiyya.org/bookspdf/bar/bar180-201-frm.htm
https://ahmadiyyafactcheckblog.com/2016/12/26/the-mirza-family-was-above-the-law-in-british-india/
https://ahmadiyyafactcheckblog.com/?s=Lekh
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http://www.ahmadiyya.org/bookspdf/bar/bar180-201-frm.htm
https://ahmadiyyafactcheckblog.com/2017/04/05/when-the-athim-prophecy-was-about-to-expire/
https://ahmadiyyafactcheckblog.com/2018/12/17/lekh-rams-murder-the-details-aryasamaj-lekhram/
https://ahmadiyyafactcheckblog.com/2017/10/06/anjam-e-athim-1897-quotes/
https://ahmadiyyafactcheckblog.com/2016/10/16/mgas-nasty-poetry-vs-the-christian-abdullah-athim/
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