Mirza Ghulam Ahmad was most likely born in 1840 (see his own statement in Kitab ul Barriyya, 1897). The first 40 years of his life are interesting inasmuch as it lays the foundation for his final 28, wherein he claimed prophethood (1880, divine revelation as he explain technically, but 21 years later, he realized it was prophethood all along), the claim of being a Mujadid and the like of Esa, “Maseel-e-Masih”(1883), the claim that Esa (as) was dead (1889) and the claim that he was Esa himself in 1891, and his claim of being the Mahdi (1891) as mentioned in hadith, the claim of being the second coming of Muhammad (1900), the official claim of prophethood (1901), the claim of being Krishna (1904). Nevertheless, MGA’s father (Mirza Ghulam Murtaza) was a favorite of the British Government by 1858. However, 20 years earlier, he was working with the Sikhs as a Raj, a tax collector of sorts, in roughly 1836, he was allowed to move his entire family back to Qadian, a few years before Ranjit Singh died (See the Punjab Chiefs). The Mirza family, led by MGA’s father turned on the Sikhs in 1849, however, it took them 10 years to secure a pension with the British Government, which happened in 1858, since the Mirza family helped kill the Indian soldiers who had protested the Enfield Pattern 1853 rifle-musket (and its use of pork/beef fat). Mirza Ghulam Qadir was also there and he played a huge role in the killing of Indian soldiers, for this, a separate pension was given to him from 1876–1883. Nevertheless, the Mirza family was above the law and even when they were guilty, the British government would forgive them or let them win on appeal. It should be noted that MGA never reported any divine revelations uptil 1882. Further, MGA never had any verbal debates, they were all via letters, which started in 1878.

In 1836, it was on the death of Fateh Singh Ahluvalia (1836), a few years after this death, the Mirza family was allowed to move back to Qadian by Ranjit Singh. Ranjit Singh gave 5 villages (+Qadian) back to Mirza Ghulam Murtaza and his brothers in 1836 and invited the them to move back to Qadian after 34 years of exile (1802–1836).
Kitab-Al-Barriya (See Page 9, Kitab al Barriyya, 1898).

The quote—“Return to Qadian in father’s time. Then, during the last days of the rule of Ranjit Singh, my late father, Mirza Ghulam Murtaza, returned to Qadian. The said Mirza sahib received back five villages out of the villages of his father.”

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

MGA is born in Qadian, British-India (see Kitab ul Barriyya, 1898). He is born as a twin, his twin sister dies at birth (see Dard). MGA has a big brother (Mirza Ghulam Qadir) and a big sister (Murad Bibi), both siblings were born outside of Qadian, since the majority of the family had been exiled. MGA is the first Mirza in 40 years to be born at Qadian. Even Mirza Imam ud Din (MGA’s cousin) was born outside of Qadian.

Ahmadiyya sources tell us that Mirza Ghulam Murtaza was serving (see Dard) under Jean-Baptiste Ventura, who was an italian that was working with the Sikh empire in terms of armaments and leading armies. It seems that this Italian was ran out of India when Mahārājā Sher Siṅgh’s assassination happened in September 1843.

During the last days of the Sikh rule an abortive effort was made by some Sikhs to kill Ghulam Murtaza and his brother Mirza Ghulam Muhyuddin in Basrawan, near Qadian, where the two had been confined by them, but they were eventually rescued by their younger brother Mirza Ghulam Haidar (see Dard). This was the person who’s son went missing and his land was thus in dispute, MGA agreed to transfer the land to Ahmad Beg, however, MGA wanted his daughter to be married to him, the famous case of Muhammadi Begum.

When MGA was six years of age, his father employed a Persian-speaking instructor by the name of Fazal Elahi for his education. He taught him to read the Quran and started him in the study of the Persian language.

MGA breaks his right arm and is never able to lift even a cup of tea with it ever again.

See Dard, pages 17-18.  This proves that the Mirza family turned on the Sikh Empire and was to be awarded.

On June the 11th, 1849, Mr. J. M. Wilson, Financial Commissioner, Lahore, wrote from Lahore to Mirza Ghulam Murtaza:

“””I have perused your application reminding me of you and your family’s past services and rights. I am well aware that since the introduction of the British Government you and your family have certainly remained devoted, faithful and steady subjects and that your rights are really worthy of regard. In every respect you may rest assured and satisfied that the British Government will never forget your family’s rights and services which will receive due consideration when a favourable oppor-tunity offers itself. You must continue to be faithful and devoted subjects as in it lies the satisfaction of the Government as well as your own welfare.“””

This seems to be a time of great prosperity for the Mirza family. His father arranges for MGA to have tutors, who co-incidentally smoke opium. MGA’s father was a “heavy smoker” also, hence, he probably didn’t care. (Adapted from The Review of Religions, April 1939, Vol. XXXVIII, No. 4).
MGA takes classes as far away as Batala, his family becomes friends with Muhammad Hussain Batalvi, they are exactly the same age. MGA’s father is totally embarrassed by Mirza Ghulam Ahmad and calls him a girlie man. MGA even moves to Batala for some time to learn Arabic and urdu, he is taught by the same teachers as Muhammad Hussain Batalvi. MGA’s father owned a house in Batala. Mirza Sahib’s father, Mirza Ghulam Murtaza Sahib owned a house in Batala and would reside in it. Mirza Sahib and I would study with a Shia teacher, Gul Ali Shah Sahib. Hazrat Mirza Sahib was studying a book of medicine [Asbab-e-Tibb or Asbab] while I studied a book of grammar [Hidayat Nahv]. We studied together for about four months. Thereafter, my father sent me to another city for education.

MGA‘s elder brother gets married at Qadian, 22 dancing girls are brought to Qadian (a village of barely 200 people, men, women and children included) for the wedding festivities.

MGA marries his maternal cousin.

MGA’s eldest son, Mirza Sultan Ahmad is born. After MGA died, Ahmadiyya editors were forced to back-date MGA’s year of birth, this also forced Ahmadiyya editors to change the year of marriage with his first wife, they pushed it back to 1859, since they knew that MGA was about 15 when his first son was born.

MGA’s brother (Mirza Ghulam Qadir) is part of the force that killed the mutineers in the Punjab at Trimmu Ghat, over 600 of them were forcibly drowned, the British government is forever indebted to MGA’s father and his brothers and their entire extended family. Mirza Ghulam Murtaza and his brothers, sons and nephews, except MGA served in the British military and helped kill the Sepoy mutineers. MGA stays at home, most likely because of his broken right arm. Mirza Sultan Ahmad is just an infant. Mirza Ghulam Murtaza provided the British government with 50 horses and 50+ soldiers and thus were able to help the British at their most vulnerable time (see Dard page 19). General Nicholson gave Ghulam Qadir a certificate stating that in 1857, the Qadian family showed greater loyalty than any other in the district.

“Now my personal life sketch is as follows. My birth took place in 1839 or 1840, during the last part of the Sikh period, and in 1857 I was 16 years [of age] or in my 17th year. And [my] beard and mustache had not yet started.” [RK, v. 13, p. 177; 2nd paragraph of 1st, marginal note; Kitaab-ul- Bariyyah] Year of publication: 1898. 

Mirza Ghulam Murtaza was awarded a pension of 200 rupees per year by the British government in 1858. See Dard, page 18. This remained the same in 1865, as the rest of the family was included in the pension. In 1865, the settlement is as follows: That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided. The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth (which is $140 rupees, annually) to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

MGA’s second son is born, Mirza Fazl Ahmad, also spelled Mirza Fadl Ahmad.

Mirza Ghulam Murtaza would introduce MGA to people as a “girlie-man”. MGA was not allowed to take part in any part of his 2 sons’ lives. In fact, as long as MGA’s dad was alive, he kept MGA in-check and thus wouldn’t allow MGA display his “religious fervour”.

Mirza Ghulam Murtaza stops MGA from trying to teach his religion to Mirza Sultan Ahmad and Mirza Fazl Ahmad, who are both under 10 years old. MGA was considered a “backwards-mullah” by his own father and was thus shunned.

MGA and his cousin Imam ud Din go to Delhi to pickup the pension money. At this point, the money was only for MGA’s father. MGA never returned and squandered all of his father’s cut of the money. He must have been on the run for many months and writing letters to Qadian from hostel’s and etc. MGA’s father would not allow MGA to return to Qadian, he ordered MGA to go straight to Sialkot and a job was waiting. Ahmadiyya sources blame MGA’s cousin (Mirza Imam ud Din) for sqaundering the money, however, this is a blatant lie, that money was for the whole family, not just MGA or Imam ud Din. MGA was thus punished by his father by making MGA work in Sialkot and MGA was never able to see his mother again. In Sialkot, MGA met many people, Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, he is quoted by Dard and Basharat Ahmad extensively. Maulawi Sayyid Mir Hasan was a Wahabi aka Ahl-e-Hadith, this is where MGA first connected with the Ahl-e-Hadith sect, he also met Noorudin, since Sialkot was so close to Jammu, where Noorudin was working.  MGA also had conversations with Rev. Mr. Butler, M.A., a Christian missionary. Maulawi Sayyid Mir Hasan wrote about MGA’s life in Sialkot, this was used by Dr. Basharat Ahmad in his famous Mujadid-e-Azim. See the Lahori-Ahmadi’s work on this also.

While MGA was working in Sialkot, MGA’s father seems to have been sued in court by his cousins and won a settlement. According to the Settlement of 1865 (with the British govt. see Punjab Chiefs), the Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68). In fact, Mirza Ghulam Murtaza was the “head of the family”, even the Punjab Chiefs, his name is listed under the header. That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family, the settlement of 1865, wherein 2/5th’s of the 700 rupee pension was divided. The Mirza estate was divided into five parts; two-fifths belonged to the descendants of Mirza Tasadduq Jilani, two fifths to those of Mirza Gul Muhammad, and one-fifth to Mirza Ghulam Murtaza as the managing proprietor (see Dard page 68).

While MGA was in Sialkot, the Mirza family sues each other over land disputes (see dard page, 714).  Mirza Ghulam Murtaza is also a party to a law-suit between Ghulam Jeelani (also spelled Jilani) and Imam Din. Jeelani was given 2/5 of the 700 rupees as well as many parcels of land.  Imam Din won the case with Mirza Ghulam Murtaza also an owner. This would play out later in the case of the wall.

MGA‘s mother dies, MGA quits his job at Sialkot and returns to Qadian, however, he misses his mothers funeral. A few months before MGA left Sialkot, he decided to take the qualifying exam to practice as an attorney, however, he failed (see Dard and B. Ahmad). After returning from Sialkot, MGA was invited to join as an officer in the education department of Kapurthalla state. His father had old connections with this state, and its government expressed an interest in
recruiting someone from his family. MGA’s older brother had taken employment with the British government by this time and hence the invitation was extended to MGA. MGA sent a note to his
father that showed his complete disinclination from worldly pursuits. The note stated, “I do not want to take up employment. Two dresses of coarse cotton and any kind of food would be sufficient for me.” (see B. Ahmad). A few months later, MGA was also offered the position of assessor in the Sessions court but he declined.

Muhammad Husain of Batala came to his native town (of Batala) having newly qualified as a Maulawi. As he belonged to the Ahl-e-Hadith sect his views were not approved by his fellow citizens. So a man came to MGA and persuaded him to hold a debate with Muhammad
Husain. MGA went to Batala in the evening and found Muhammad Husain and his father in a mosque. Muhammad Husain opened the debate with a speech, in which MGA found nothing to which he could take objection (see Dard).

When Maulvi Abdullah Ghaznavi came to Amritsar, some people in the city started rumors that he was a Wahabi and this aroused the suspicion of the local administration. He, therefore, shifted his residence to Khairdi. MGA met with him both in Khairdi and Amritsar. Whenever he
visited him, he took along some present, which was generally a choice cut of meat (See B. Ahmad).

Dard tells us that Mirza Sultan Ahmad wrote articles in defense of Islam and had them published by a newspaper, the Mushur-e-Muhammadi (See Dard, page 57). Mirza Sultan Ahmad’s essays were published in these editions, Manshur-e-Muhammadi (Vol. 3, No. 23; Vol. 5, No. 1; Vol. 5, No. 4; Vol. 5, No. 13; Vol. 6, Nos. 2 &. 30). Later on, Mirza Sultan Ahmad never accepted any of MGA’s claims of divine revelation or etc, in fact, in 1914, after the split, he wrote that Muhammad (Saw) was the final prophet.

MGA’s father has the Masjid Aqsa built. The piece of land on which it stands belonged at that time to the Sikhs, and he bought it at an auction at the very high bid of Rs. 700. He had made up his mind to buy it at any cost, as he wanted to make amends for the worldly pursuits in which he had spent his life. People taunted him for building such a big mosque while there were no worshippers for it. Little did they know that it was to be crowded with devotees, and that the sincerity with which it was built was to be reflected in the necessity to extend it again and again. He also tried to regain possession of the mosque which was converted into a temple; but the legal proceedings he instituted did not meet with any success. The mosque is situated inside the compound of the family house of Mirza Ghulam Ahmad which now serves as the centre of the Ahmadiyya Muslim Community in India located close to the White Minaret and important offices of the community

MGA’s father dies. His brother, Mirza Ghulam Qadir takes over as the family representative to the British Government. Per Dard, MGA was in Lahore, a servant must have been sent to call MGA, so he hastened to Qadian and found that although his father did not look ill he was suffering from dysentery.

After Mirza Ghulam Murtaza died, his nephews and cousins sued his sons and won. Mirza Ghulam Jilani and Mirza Ghulam Ghaus and many others sued Mirza Ghulam Qadir (who was the family representative to the British government) over land and won decisively (in 1883), the shock seems to have caused Mirza Ghulam Qadir to die young. This case was pending in 1877.

In Safir-e-Hind of Amritsar, MGA wrote a series of articles from February 9 to March 9, 1878. He also wrote article for the Manshur-e-Muhammadi of Bangalore, Brother Hind and Hindu Bandu of Lahore. These essay’s were published in 1899 as “Purani Tahrirein”, in english as “Older Utterances”

MGA’s father had always stopped MGA from attacking other religions, however, now that he was dead, MGA was ready to hold written discussions. Thus, some Arya-Hindu’s members challenged MGA to a debate, which offer was readily accepted. To prevent Pundit Dayanand from backing out of the offer, MGA decided to go public with the offer of debate and his acceptance. He had an announcement published in the July 1878 issue of the newspaper Hindu Bandu (editor, Shiv Narayan Agnihotri). Munshi Gurdyal, a teacher of Middle School Chinot, published an article in the May 12, 1878, issue of Aftab Punjab in which he supported
the belief of eternal and infinite spirits. Hazrat Mirza responded with such a well-reasoned article that it took the wind out of Munshi Gurdyal’s sails, in much the same way as Hazrat Mirza’s previous articles had for his two fellow thinkers. The articles published by Hazrat Mirza in response to Bawa Narayan Singh and Munshi Gurdyal were published in the biography of MGA by Sheikh Yaqub Ali Torab aka Irfani.

MGA wrote an article against the Arya Samaj, and in support of the superiority of Islam over other religions. He sent the manuscript in a cover open at the ends to the Vakil Press at Amritsar at the rate prescribed for newspapers. This was allowed under section 12 of the Post Office Act 14 of 1866. But in this packet he also included a letter addressed to the manager of the press containing instructions about the article. Sending a letter in a packet was against the post office regulations. The punishment, according to the Government of India notification No: 2442, dated December 7th, 1877 section 43, was a fine of Rs. 500 or even imprisonment for six months (section 56 of Act 14 of 1866). MGA was allowed to walk away. Pandit Kharak Singh, a member of the Arya Samaj, Amritsar, came to Qadian in 1878 and wanted to hold a debate with MGA.

Per Dard, MGA wrote a long article in refutation of the doctrine of transmigration, which was published in the three issues of the Hindu Bandu of Lahore, dated February, March and April, 1879. He sent another installment of the article to the Editor of the magazine, however, it was not published. MGA had a discussion with Shiv Nara’in Agni Hotri on the subject of ‘Revelation’.
Several letters on the subject were exchanged, and it appears that they were also published later in newspapers. Agni Hotri was a teacher of drawing in the Lahore Government School. He was editor and proprietor of the Hindu Bandu and was looked upon as a leader of the Brahmu Samaj (the Indian Theistic Church founded in Calcutta in 1828 by Raja Ram Muhan Roy—born in 1774, died 27-9-1833), a new sect which denied verbal revelation. His discussion with MGA lasted from May 21st to June 17th, 1879. By May 1879 when a notice concerning it was published in the Damima Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4 (issued in May 1879). In this MGA says that the occasion for the writing of his book was the teaching of the
Arya Samaj who looked upon Mosesas, Jesusas and Muhammadsa as liars and their sacred books as impostures. They had made it a habit to heap abuse upon all holy personages. A certain Arya had been challenging MGA for a long time through the columns of the Safir-e-Hind. Ahmadiyya sources claim that Batalvi published a notice in his magazine which indicated that Braheen-e-Ahmadiyya Vol. 1 was published (see Dard, page 90). Isha‘atus-Sunnah No. 4. Vol. 2, pages 3 and 4. MGA claimed to have 10,000 rupees, and offered it as a reward, however, this was a lie. In December of 1879, another announcement was published by MGA which talks about the Barahin-i-Ahmadiyya. It should be noted that MGA was claiming to have already written 300 arguments and he was claiming that he only needed money to get this published. That is ironic, since if MGA had the money himself, he could have easily published this book. Even, the Muslim rulers of Bhopal donated to MGA, they were so upset with the contents, that they tore up the book and sent it back to Qadian in that very condition.

MGA did not have good hand-writing, since his right-arm had been broken since he was 7-8 years old. Thus, MGA is helped by his scribes to write Barahin-i-Ahmadiyya Vol. 1&2. One of the scribes were Mian Shamsuddin, he was the son of one of MGA’s teachers and had beautiful handwriting. His handwritten copy was then given to the scribe Munshi Imam-ud-Din, whose calligraphic style was greatly liked by MGA. He remained MGA’s scribe for a long time and the first three volumes of Barahin Ahmadiyya were scripted entirely by him. The fourth volume,
however, was partially scripted by Sheikh Muhammad Hussain as well.

Nevertheless, Barahin-i-Ahmadiyya Part-1 was published in 1880, the exact date is unknown, printed at the Safir-e-Hind Press. In this book, MGA does not claim any divine revelations, nor did he quote any of the Quran or hadith. On the first page of this book, a follower of MGA, Miraj-ud Din Umar wrote a short biography about MGA in this book also, which was removed in future editions. This short biography seemed to indicate that MGA would accidentally eat his own excrement.

Barahin-i-Ahmadiyya Part-2 was published a few months later in 1880, we have to assume. The exact date had never been given by any Ahmadi sources. MGA claims to have already written 300 arguments for Islam. MGA argues that divine revelation has not ended. On the cover page of the book, MGA partially quotes, 21:37 (21:38 in the Ahmadi quran), but MGA doesn’t elaborate. MGA then quotes 5:2 and 61:14 (5:3 and 61:15 in the Ahmadi Quran) as he argues that Muslims should help him by sending money to Qadian. MGA then quotes 14:24 (14:25 in the Ahmadi Quran) as he argues that Muslims will be allowed into heaven if they send money to Qadian. MGA then quotes 110:2 (110:3 in the Ahmadi Quran) as he argues that Christianity is expanding in India and Muslims should be scared. MGA then quotes 13:33 (13:34 in the Ahmadi Quran) and claims that Muslims will be left without a guide if they don’t send money to Qadian and help MGA defend Islam. MGA then quotes 21:106 (21:107 in the Ahmadi Quran) as he argues that if people don’t send money to Qadian, MGA’s god will help him instead. MGA then partially quotes 7:179 (7:180 in the Ahmadi Quran) and argues that people shouldn’t blindly follow the religion of their forefathers, MGA also quotes 17:72 (17:73 in the Ahmadi Quran) in this regard. MGA thenquotes 18:109 (18:110, in the Ahmadi quran) and says that “”Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.””. Thus, MGA was arguing from the Quran that Allah will continue talking to Muslims until the Day of Judgement. However, this argument was never used by MGA ever again. Nor was it used by the Qadiani’s in their famous commentaries of the Quran (via Malik Ghulam Farid). MGA then quotes 15:09 (15:10 in the Ahmadi Quran) as he argues that the Quran has never been changed. MGA then partially quotes 34:49 (34:50 in the Ahmadi Quran) as he argues that Muslims will never return to polytheism. MGA then partially quotes 10:16 (10:17 in the Ahmadi Quran) as he argues that Prophets never lie. MGA then quotes 16:63-64 (16:64-65 in the Ahmadi Quran) as he argues that there is misguidance and a Prophet/Messenger is sent whenever this has happened in the past. END

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