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Noorudin didn’t care if Mirza Ghulam Ahmad claimed even law-bearing prophethood

Intro
We all know that Noorudin was the main ghost-writer for MGA.  We also know that Noorudin was friends with Sir Syed and learned his islamic theories directly from Sir Syed.  Noorudin was out of a job in the early 1890’s and seems to have pressured MGA to make many claims.  This narration by Mirza Bashir Ahmad isn’t dated.  We needed to know when this happened?  Was it before Nov-1901??  Or after?  Obviously, Noorudin didn’t care what MGA claimed, in-fact, Noorudin had stable employment with MGA and lived in the same house as him.  In this quote, Noorudin admits that even if MGA claimed to be a law-bearing prophet and cancelled the Quran, he would still believe in MGA.  This is the height of arrogance in Ahmadis.  IMHO, MGA would have claimed prophethood has he lived til 1911, MGA and his team would have giving the same alibi as before, that MGA misunderstood what his God was telling him.

In 1911, there was an Ahmadi who opened declared that MGA was a law-bearing prophet.  His name was Zaheer-uddin, he is mentioned heavily by Muhammad Ali and Mahmud Ahmad in their discussions on the prophethood of MGA.  Nonetheless, Nooruddin didn’t expel Zaheeruuddin til a few years later when he began claiming to be the rightly Khalifa.

The quote
“….This is just a matter of nabuwwat. My imaan/belief is that if hazrat maseeh mowwod claimed to be a law-bearing- prophet, and abrogated qur’aani-law, even then i will not object, because i have found him to be truthful and munjabullah. So whatever he states, that will be the truth, and i/we will believe that ‘khatamalnabiyeen’ has different meaning….”

Narration# 109…
Seerat ul Mahdi Vol.1 Page 88 (New Edition)

Transliteration
“””””ye to sirf nabuwat ki baath hai, mera toh emaan hai key agar hazrat maseeh mowood sahib shar’eeat nabi honay ka dawah karein aur quraany shareeat ko mansooh karaadein to phir be mujay inkhaar na hogah, kyunkay jab ham nay aap ko wakiya saadik aur munjab-nabullah paya hai, toh jo bee aap farma’in ke wohee hak hoga, aur ham samajlein kay ayat katamalnabiyeen ke aur ma’nay hon gay’””””””

The scan
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Mir Nasir Nawab, the father-in-law of Mirza Ghulam Ahmad

th4l7r0voz

Intro
Mir Nasir Nawab (born 1846, died September 1924) (see Dard page 132), was the father-in-law of Mirza Ghulam Ahmad circa 1884 and he was 6-7 years younger then MGA.  He worked for the British government in an official capacity.  He worked in the “irrigation department” and even worked in and around Qadian from 1866 -onward (see Dard, page 70)(also see Dr. Basharat Ahmad, Mujadid e azam, page 180, vol-1).  This is the famous father-in-law who told the world that MGA thought he had contracted Cholera as he gasped for air and eventually breathed his last.  It is also important to note that he didn’t accept MGA’s claims in 1891, however, after a few years, he eventually accepted them.  Its unclear whether his daughter (MGA’s 2nd wife) ever signed MGA’s bait form.

Mir Nasir Nawab met Mirza Ghulam Ahmad’s father and worked with MGA’s brother
Sometime before 1883, Mirza Nasir Nawab worked on the canals in and around Qadian and eventually visited the house where MGA lived. He was a guest of Mirza Ghulam Qadir, MGA’s eldest brother.  He seems to have met the entire family at Qadian, even MGA’s father, as well as MGA’s sons, Mirza Sultan Ahmad and Mirza Fazl Ahmad.

Manshure-Muhammadi Newspaper of 10-25-1874 mentions Mirza Sultan Ahmad and Mir Nasir Nawab
Dard tells us:

“””The Manshur-e-Muhammadi Vol. 3, No. 24, dated 13 Ramadan, 1291, (25. 10. 1874) contains a note from Mirza Sultan Ahmad to the effect that through the efforts of Mir Nasir Nawab a Hindu of Sathyali, Bansi Dhar by name, who was secretary to the then canal contractor, had been converted to Islam and given the Muslim name of Abdul Haq.””””

Mir Nasir Nawab become a really close family friend, roughly 1877
Through the pages of Dard, (70-75) it is explained how Mir Nasir Nawab first met MGA and his wife and their entire family.  Mirza Nasir Nawab knew that MGA wasn’t taking care of his children and lived a life of comfort instead.  He seems to have seen giving his daughter away as a positive economic idea.  He gave his daughter in marriage and gained lots of land through his grandchildren and etc.

Mir Nasir Nawab asks MGA to marry his daughter
Dard tells us that Mir Nasir Nawab asked MGA to marry his daughter and MGA showed up to Delhi within a week (see Dard page 133).  Without any delay.  MGA was older then Mir Nasir Nawab, this was a very odd match, the underlying reason was most likely that MGA’s brother had died and lots of the family land had been given to MGA and his eldest son Mirza Sultan Ahmad, who was the family representative to the British Govt and he worked for the Govt.

MGA gets married in Nov-1884
The month wherein BA-vol-4 was published is unknown, Ahmadis will never tell, however, in November of 1884, MGA was married to Nusrat Jehan Begum (see Dard, page 133).   Mir Nasir Nawab seems to have disappeared from the scene for the next 6-7 years,  He shows up again in late-1891, MGA had already claimed to be Esa (as), and he visited Mir Nasir Nawab, who was working in Patiala at the time (see dard, page 299).

The account of Mir Nasir Nawab and the Mirza family from Seeratul-Mahdi by Mirza Bashir Ahmad

Feel free to read the entire story from Seeratul Mahdi here:

Mir Nasir Nawab opposed MGA in 1891, as MGA claimed to be the Messiah
https://ahmadiyyafactcheckblog.com/2017/10/24/mir-nasir-nawab-wrote-poetry-vs-mga-initially-1891-2-years-later-he-accepted-mgas-claims/

In 1891-1891 Mir Nasir Nawab wrote poetry vs. MGA
https://ahmadiyyafactcheckblog.com/2017/10/24/mir-nasir-nawab-wrote-poetry-vs-mga-initially-1891-2-years-later-he-accepted-mgas-claims/

At the Jalsa of 1892, Mir Nasir Nawab accepts MGA as the Promised Messiah
Dard tells us that Mir Nasir Nawab didn’t accept MGA or take his bait in 1889, nor did he accept his claims in 1891.  As he attended the Jalsa of 1892, in Qadian, he seems to have converted to Ahmadiyya and left Islam.  He had also been working with the famous Muhammad Hussain Batalvi in opposition to MGA for almost 2 years and seems to have abruptly changed his mind.  However, Mir Nasir Nawab worked with Batalvi for about 1-year in opposition to MGA and even wrote satirical poetry vs. MGA (see Dr. Basharat Ahmad, page 437, http://www.muslim.org/bookspdf/tgr1/tgr1.pdf)

September 1895, Mir Nasir Nawab accompanies MGA to see the Chola of Baba Nanak
By 1895, Mirza Nasir Nawab appears to be securely in the inner-circle of Ahmadiyya, Dard tells us that MGA and many others including Mir Nasir Nawab, travelled to see the clothing of Baba Nanak and etc.

1900-1901 and the case of the Wall
Dard tells us that Mir Nasir Nawab helped MGA in his case against his cousins.  He had helped in creating a site-plan for the property (see Dard, page 716).  He also seems to be a worker around Qadian in that era, Dard doesn’t tell us as to when he retired from Government service.

Other Ahmadi sources tell us that Mir Nasir Nawab retired from Govt. service and moved permanently to Qadian in roughly 1900-1901 (see video on alislam.org).  

MGA has a dream about Mir Nasir Nawab

1906—“”I saw in my dream that Mir Nasir Navvab had come carrying a fruit-bearing tree upon the palm of his hand and when he gave it to me, it became a large tree resembling a mulberry tree. It was very green and heavily laden with fruit and flowers. Its fruit was very sweet and, strangely enough, even its flowers were sweet. It was not an ordinary tree; it was a tree the like of which has never been seen in this world. I was eating its fruit and flowers when I woke up.  I consider that Mir Nasir Navvab means God the Helper, and the meaning of the dream is that God will help in a manner that will be extraordinary.”””

[Badr, vol. 2, no. 11, March 16, 1906, p. 2 and al-Hakam, vol. 10, no. 9, March 17, 1906, p. 1]

1907–Mir Nasir Nawab clashes with the Sadr Anjuman

1908—When MGA died…Noorudin reccomended Mir Nasir Nawab as Khalifa

1912—Mir Nasir Nawab accompanied Mirza Mahmud Ahmad for Hajj in 1912
Mahmud Ahmad tells us that in 1912, Mir Nasir Nawab met Mahmud Ahmad in Mecca as they both performed Hajj(See Truth about the Split, page 157).  Mahmud Ahmad claims that Mir Nasir Nawab was told by the Khalifa (noorudin) that it was OK to read prayers behind non-Ahmadi Imams whilst in Mecca, and all the Ahmadis did so.  However, Mahmud Ahmad only did it since it was ordered…he wasn’t sincere…hence, he re-did all of those fake prayers(See Mahmud Ahmad, truth about the split, page 157-160)

He died in Sept 1924
Per 12-7-16, Dard is the only source that gives us this data.  3 years later, his autobiography is published from Qadian, with the famous Ahmadi Scholar, Sheikh Yaqub Ali Irfani as the writer.  This is where the famous quote comes in wherein MGA seems to scream to his father-in-law that he has contracted Cholera…MGA died just a few hours later.

Ahmadi’s are academically dishonest, and on purpose—The Famous Ahmadi ONE LINER reference game

Intro
Ahmadi’s are trained to lie.  Its not secret, and they don’t double check their own mullahs.  In this entry, we wanted to copy and paste some common references that Ahmadi’s twist.

The data

حدیث لا نبی بعدی اور بزرگان امت : The Famous Qadiani ONE LINER reference game

whenever you debate with the ordinary ahmadi lad; he will take you rather push you into this section, then he will start throwing references like machine gun.. and most common muslims lads just drop their jaws.. :shock:

But did you know that all these refernces are ONE LINERS.. they just quote one line that suits them and ignore rather hide the very next sentence that explains the context??

=============
Let me show you how:

Hadith e Aysha RA

Ahmadi reference
زوجہ رسول ﷺ حضرت عائشہ رضی اللہ عنہا
فرماتی ہیں

لوگو ! آنحضرت ﷺ کو خاتم النبیین تو کہو مگر ہر گز یہ نہ کہو کہ آپ ﷺ کے بعد کوئی نبی نہیں آئے گا ۔

(تفسیر الدرالمنثور جلد ۵ صفحہ ۲۰۴)

Complete Reference
The Ahmadis quote the narration that seems to support their beliefs and creates a
divide. However, what they conveniently
fail to report is the hadith immediately below in Al-Dur Al-Mansur, which explains the narration of Aisha.It is as follows:
وأخرج ابن أبي شيبة عن الشعبي رضي الله عنه قال: قال رجل عند المغيرة بن أبي شعبة صلى الله على محمد خاتم الأنبياء لا نبي بعده فقال المغيرة: حسبك إذا قلت خاتم الأنبياء، فإنا كنا نحدث أن عيسى عليه السلام خارج، فإن هو خرج فقد كان قبله وبعده.

Ibn Abi Shaybah reported that Al-Sha’abi said, “A man at [the company of] Al-
Mughirah ibn Abi Shu’ubah said, ‘May Allah bless Muhammad, the seal of the prophets;
there is no prophet after him.’ So Al-Mughirah said, ‘It is enough for you to say ‘the seal of the prophets’, for we were being told that ‘Isa will be appearing. So, when he
appears, he [‘Isa] would be before him and after him’.”

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The very next hadith narrated by same narrator explains Aysha RA statement. and its perfectly correlates the muslim view

Online access:
http://www.altafsir.com/Tafasir.asp?tMa … nguageId=1

======================

Hazrat Ibn e Qateeba

Ahamdiyya view
قتیبہ
فرماتے ہیں

حضرت عائشہ رضی اللہ عنہا کا یہ قول آنحضرت ﷺ کے فرمان ’لانبی بعدی‘ کے مخالف نہیں کیونکہ حضور ﷺ کا مقصد اس فرمان سے یہ ہے کہ میرے بعد کوئی ایسا نبی نہیں جو میری شریعت کو منسوخ کرنے والا ہو ۔

(تاویل مختلف الاحادیث صفحہ ۲۳۶)

Complete Reference

وأما قول عائشة – رضي الله عنها – قولوا لرسول الله – صلى الله عليه وسلم – خاتم الأنبياء ولا تقولوا لا نبي بعده فإنها تذهب إلى نزول عيسى – عليه السلام – وليس هذا من قولها ناقضا لقول النبي – صلى الله عليه وسلم – لا نبي بعدي لأنه أراد لا نبي بعدي ، ينسخ ما جئت به كما كانت الأنبياء – صلى الله عليهم وسلم – تبعث بالنسخ ، وأرادت هي : لا تقولوا إن المسيح لا ينزل بعده .

The statement is in regard to ISA AS, And this statement does not contradict the statement of Holy Prophet PBUH : NO PROPHET AFTER ME. As he said meant that No Prophet will come after me and Aisha RA said ”
DONT SAY THAT (EVEN) ISA AS WILL NOT COME AFTER HIM”

+++++
تاویل مختلف الاحادیث can be accessed online
http://www.islamweb.net/newlibrary/disp … o=83&ID=49

======================

Hazrat Mohi Ud Din Ibn e Arabi

AHMADIYYA REFERENCE

حضرت محی الدین ابن عربی فرماتے ہیں

قول رسول کہ رسالت اور نبوت منقطع ہوگئی ہے ۔ میرے بعد نہ کوئی رسول ہے نہ کوئی نبی ، سے مراد یہ ہے کہ اب ایسا نبی نہیں ہوگا جو میری شریعت کے مخالف شریعت پر ہو ۔ بلکہ جب کبھی کوئی نبی ہوگا تو وہ میری شریعت کے حکم کے ماتحت ہوگا۔
(فتوحات مکیہ جلد ۲ صفحہ ۳)

Complete Reference

Just next to above statement

“This is not against his position in prophethood and not against ISA AS, the Nabi and the Prophet, and not against as He will will come down in the last era and he will not follow his order but our shari’a, and not the shari’at he brought to Bani Israel with which he already came.”

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========================
Imam Tahir Gujrati

Ahamdi Narration

محدث امت امام محمد طاہر گجراتی
فرماتے ہیں

حضرت عائشہ رضی اللّٰہ عنہا کا یہ قول ’لانبی بعدی‘ کے منافی نہیں کیونکہ آنحضرت ﷺ کی مراد یہ ہے کہ ایسا نبی نہیں ہوگا جو آپ ﷺ کی شریعت کو منسوخ کرے ۔
(تکملہ مجمع البحار صفحہ ۸۵)

Complete Reference

Imam added

“قُولُوْا: خَاتَمُ النَّبِيِّينَ، وَلاَتَقُوْلُوْا:لاَنَبِيَّ بَعْدِیْ”

(مصنف ابن ابی شیبہ:۹/۲۱۰ ھٰذَا نَاظِرٌ إِلیٰ نُزُوْلِ عِیْسَیٰ”

“this is narrated in context to coming of ISA.”

He further commented in meanings of term خَاتَمُ in his book:
“فنظرت الى خاتم النبوة بكسرا لتاءاى فاعل الختم وهو الاتمام و بفتحا بمعنى الطابع اى شي یدل على انه لا نبى بعده ”

(If you look at the KHATAM Un Nabuwat with KASARAH under Taa it means ” فاعل” that is meant a as الاتمام AL-ATMAAM or completion and FATAH means it to indicate that there is no prophet after him)

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===========================

Continued

Last edited by naeamz on 09 Jun 2011, 09:00, edited 1 time in total.
naeamz
Posts: 61
Joined: 24 Apr 2011, 13:07
Location: Harrow, England

Re: The Famous Qadiani Reference Game

Postby naeamz » 05 Jun 2011, 09:00

SHAH WALI ULLAH حضرت شاہ ولی اللہ محدث

Ahmadiyya reference

The LAST of Prophets AS means that there can not be a reformer after him that can bring new Shar’ia.
“Tafheemat Ul Ilahia, VOl 2 page 85”

Complete reference

“وأبو بكر هو مقتد برسول فى دورة الكمال فاجمل كماله ٠٠٠ ”
So Abu Bakar as we see, followed Holy Prophet PBUH , His time was beautifully perfect , and guidance came from Allah SWT, And Umar RA inherited it, and took it to fullfilling the duties, then USMAN RA balanced it with his humble personality, In his time, Iman came and hearts opened. And ALI RA the perfect in knowledge”

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If we take ahmadiyya view of ‘ مصلح ‘ or reformer as NON LAW BEARING PROPHET then SHAH WALI ALLAH definitely added Hazrat ABUBAKAR, UMAR, USMAN and ALI رضى الله علىهم اجمعىن to prophets.. DID HE??

===================

NAWAB SIDDIQ HASSAN KHAN SAHIB

AHMADI REF

نواب نورالحسن خان فرماتے ہیں

حدیث ’لاوحی بعدی‘ بے اصل ہے۔البتہ ’لانبی بعدی‘ آیا ہے ۔ جس کے معنی نزدیک اہل علم کہ یہ ہیں کہ میرے بعد کوئی نبی شرع ناسخ نہ لاوے گا ۔

(اقتراب الساعہ صفحہ ۱۶۲)

Complete Reference

After writing the above statement that says ” ’لانبی بعدی means that no one will bring new shar’ia after Holy prophet PBUH” He added ” In his book, he has clearly explained that ISA AS will order our shari’a and this is concluded from Quran and Hadith.”

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Once again the lie is clear as they deliberately hide the further statement that correlates muslim view of coming of ISA AS.

===================

IMAM RAGHIB’s quote in BAHR E MOHIT

Ahmadi Reference

“وقوله: مع الذين أنعم الله عليهم، تفسير لقوله:
{ صراط الذين أنعمت عليهم }
[الفاتحة: 7] وهم من ذكر في هذه الآية. والظاهر أن قوله: من النبيين، تفسير للذين أنعم الله عليهم. فكأنه قيل: من يطع الله ورسوله منكم ألحقه الله بالذين تقدمهم ممن أنعم عليهم. قال الراغب: ممن أنعم عليهم من الفرق الأربع في المنزلة والثواب: النبي بالنبي، والصديق بالصديق، والشهيد بالشهيد، والصالح بالصالح. وأجاز الراغب أن يتعلق من النبيين بقوله: ومن يطع الله والرسول. أي: من النبيين ومن بعدهم، ”

BAHR E MOHIT vol 3 page 699

Complete Reference

ويكون قوله: فأولئك مع الذين أنعم الله عليهم إشارة إلى الملأ الأعلى. ثم قال: { وحسن أولئك رفيقاً } ويبين ذلك قول النبي صلى الله عليه وسلم حين الموت ” اللهم ألحقني بالرفيق الأعلى ” وهذا ظاهر انتهى. وهذا الوجه الذي هو عنده ظاهر فاسد من جهة المعنى، ومن جهة النحو. أما من جهة المعنى فإنّ الرسول هنا هو محمد صلى الله عليه وسلم، أخبر الله تعالى أنْ من يطيعه ويطيع رسوله فهو مع من ذكر، ولو كان من النبيين معلقاً بقوله: ومن يطع الله والرسول، لكان قوله: من النبيين تفسيراً لمن في قوله: ومن يطع. فيلزم أن يكون في زمان الرسول أو بعده أنبياء يطيعونه، وهذا غير ممكن، لأنه قد أخبر تعالى أنّ محمداً هو خاتم النبيين. وقال هو صلى الله عليه وسلم: ” لا نبي بعدي

ANd the saying: “they will be in the companionship of the blessed” clearly shows higher position. Then he said ( وحسن أولئك رفيقاً ) this can be narrated from saying of the Prophet PBUH before his death, he said : “O Allah the accept me, O My best companion.”. this phenomenon ( of prophethood) is over.because this is void in the apparent meanings . And in its meanings where Holy Prophet PBUH is subject that who ever obeyed HIM and his prophet will be from the later. From these Prophets are not included. Thus when its said: whoever obeys Allah and his prophet PBUH : can not say : from the Prophets. this explaination can not be from this saying. This is not possible for prophets to join after the time of HOLY PROPHET PBUH. And this is impossible. Because Allah has told about Holy Prophet PBUH that he is LAST PROPHET. And HOly Prophet PBUH (himself) said.” No Prophets After me”

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حکیم ترمذی HAKIM TRIMZI

چنانچہ نامور صوفی حضرت ابو عبداللہ محمد بن علی حسین الحکیم الترمذی
(متوفی۳۰۸ھ)کے نزدیک خاتم النبیین کے معنی محض آخری کرنے سے آنحضرت ﷺکی کوئی شان ظاہر نہیں ہوتی آپ لکھتے ہیں :
’’یُظَنُّ اَنَّ خاََتَمَ النَّبِیّٖنَ تَاْوِیْلُہٗ اَنَّہٗ اٰخِرُھُمْ مَبْعَثاً فَاَیُّ مَنْقَبَةٍ فیِْ ھٰذَاوَاَیُّ عِلْمٍ فِیْ ھٰذَا؟ھٰذَاَتأوِیْلُ الْبُلْہِ الْجَہَلَةِ‘‘
(کتاب ختم الاولیاء صفحہ۳۴۱ مطبع الکاثولیکیۃ بیروت)

ترجمہ :۔ یہ جو گمان کیا جاتا ہے کہ خاتم النبیین کی تاویل یہ ہے کہ آپ مبعوث ہونے کے اعتبار سے آخری نبی ہیں بھلا اس میں آپ کی کیا فضیلت وشان ہے؟ اور اس میں کونسی علمی بات ہے ؟یہ تاویل تو کم علم اور کم فہم لوگوں کی ہے ۔

He (may allah bless him ) said
“people consider that meaning of خاتم النبین are that he (saw) have been made the prophet in the end, but question is what makes him superior if such meanings are given to the term خاتم النبین ? what kind of knowledge is in these meanings ? this is the interpretation of ignorant people ”

Complete Reference

و مما ىحقق ذالك , ماروى فى الحدىث المعراج, منحدىث ابو جعفر الرازى,عن ربىع ابن ابى العالىه , فىما ىذكر من مجتمع الانبىاءفى المسجد الاقصى؛ ” فىذكر كل نبى من الله علىه. فكان من القول زسول الله صلى الله علىه وسلم , انه قال ؛ وجعلنى خاتِمً و فاتِحاً . فقال ابراهىم علىه السلام, بهذا فضلكم محمد “.

The General readers read KHATAM with Fatah on Taa, But the Scholars read with KASARAH under Taa. then it is interpreted as KHATIM that makes meaning of ” اسم فاعل “. that is : Last of the Prophet; who was given prophethood in the end. DO consider this that in the narration of Hadith of Miraj, the one narrated by ABu Jafar al-razi, from Rabi ibn e abi alia, it states the gathering of the prophets SA in Aqsa Mosque. And it is from saying of Holy Prophet. Thus Prophet of Allah said ( in Aqsa gathering) : He made me the LAST and the Opener. and Propher Ibrahim AS replied. O Muhammad PBUH! this is your excellence ( فضیلت۔, فوقیت ) .”

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Shaykh Abdul Karim

Ahmadi reference

” the oreder of shari’a ended with HOLY PROPHET PBUH, thats why he is LAST Prophet PBUH”

Al Insan Ul Kamil Page 115

Complete Reference

“As we have been told that this is related to coming of ISA AS”

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Kanzul Ummal كنزالعمال

Ahmadi Reference

When Holy Prophet PBUH came back from BADAR, His Uncle Hazrat ABBAS asked his permission to go back and come back to MADINAH for HIJRAH, But Holy Prophet PBUH said to him, “dont worry my dear Uncle, you are KHATAM UL MOHAJIREEN like I am KHATAM UL ANBIYA.”

Kanz Ul Ummal vol 13 Page 519.

Complete Reference

In the next Hadith:
” the HOLY PROPHET PBUH said to HIS UNCLE, “STAY in your House ( in MAKKAH) as Allah will END the HIJRAT with you as He ENDED the PROPHETHOOD with me”

Kanz Ul Ummal vol 13 Page 519.

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Please NOTE the all Muslim scholars comment on these hadith in reference to HIJRAT from MAKKAH to MADINA only, and HAZRAT ABBAS was LAST person, He was held back by Holy PROPHET PBUH in MAKKAH to keep contacts with Kuffars and help the poor migrants who were coming one by one

Masnad Imam Hunbal

Findings: I know about it, Just read the lines below the narration

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“When (chliphate of) UMAR BIN ABDUL AZIZ came, Yazid bin Bashir explained it under this hadith, that the narration came to existance by AMIR UL MOMINEEN means UMAR (bin Abdul Aziz)”

the Minhaj un Nabuwwat is Revival of Prophethood in terms of Islamic law and order but its nothing to do with Prophethood. The author relates this hadith to Caliphate of UMAR BIN ABDUL AZIZ, should we believe that he was a prophet too?

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid
#Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog

Mirza Ghulam Ahmad quotes Ibn Arabi in the 1900-1903 era and some weird comments on prophethood..

It is alleged that MGA said: 

”Ibn e Arabi has written that Law Bearing Prophethood has ended but Non Law bearing is still open, but I believe that all kinds of Prophet hoods have come to an end, except the one which is attained by being the resemblance of Prophet Muhammad (saw)”
(Malfuzat Vol.2 Pg.254)

However, Malufzaat was published almost 50 years MGA died
MGA never taught his followers anything, in a public setting or behind closed doors.  All MGA ever did was give instructions to his closest ghost writers, and behind closed doors.

Data on Malfuzat
Malfuzaat vol. 2 was Published in Rabwah, 1960, in Urdu, covering the period from 1900 to 1901. See “Hidden Treasures of Islam“.  This book gives summaries of all of MGA and his teams writings and etc.

They correspond this Malfuzat entry with the Al-Badr magazine (1st April 1903)
”Once a woman claimed Prophethood. When she was shown the hadith of the Prophet Muhammad (saw), where he said ”There is no Prophet after me”, she replied ”Only Prophethood for men has come to an end, women can still become Prophets”

Scan work

GRISWOLD, H.D. – “Mirza Ghulam Ahmad: The Mehdi Messiah of Qadian.” Lodiana, India, American Tract Society. 1902.

Intro
Dr. Griswold wrote extensively about Ahmadiyya, he even confirmed that it was called Qadianat.  He wrote in 1902, 1905 and 1911 about Ahmadiyya.  Walter then followed with his work on Ahmadiyya wherein he heavily referenced Griswold.

The Full Book
http://files.qern.org/qarchives/misc/griswoldopt.pdf

Griswold, The Mehdi Messiah of Qadian (1902)

The full text

Much of this article relates to the apocryphal Ahmadiyya claim that Christ did not die on the cross but came to Kashmir and died in Srinagar. The collection of Griswold Papers at Cornell University does not include this article and it is not mentioned in the catalogues of the American Bible Society, British Library, Library of Congress, New York Public Library or OCLC. It is mentioned in the “Ahmadiya Bibliography” in H.A. Walter’s The Ahmadiya Movement (Calcutta: Association Press/Oxford University Press, 1918). Walters indicates that Griswold was personally acquainted with Mirza Ghulam Ahmad and cites quotations from conversations with Ahmad at Qadian. He notes in the Preface that Dr. Griswold, who was Secretary of the Council of American Presbyterian Missions in India, and Rev. Thakur Dass, had in their pamphlets answered from the Christian viewpoint the claim of Mirza Ghulam Ahmadto be the “Promised Messiah” who has come “in the spirit and power” of Christ.

review by James Hurley, New Jersey, USA

Title

MIRZA GHULAM AHMAD
The Mahdi Messiah of Qadian,

by
H. D. Griswold.

The American Tract Society

Lodiana, 1902

In the Village Of Qadian, [Gurdaspur] District, [Punjab], there lives an old man about Sixty four years of age, venerable in appearance, Magnetic in personality, and active in intellect. This is the Mirza Ghulam Ahmed, Chief of the village of Qadian, and hence popularly known as the “Qadiani” founder of the Ahmadiyah Sect: a new Sect in Islam named after himself. His family is of Moghal descent, having emigrated from Samarkand, Turkistan, in the reign of Babar. Following the example of his father [Mirza Ghulam Murtaza] Khan, who was an hakim or Yunani Physician, he himself professes to be expert in medicine, (witness his [plague pamphlets]). He claims to be enthusiastically loyal to the British Government, and he cites as proof of the loyalty of his family the services rendered to Government by his father and elder brother(or Cousin) during the mutiny of 1857, on account of which the letter (sic) received honourable mention in Sir Lepel Griffin’s book, “The Punjab Chiefs“(Vol II.PP.49—50, new edition by Massy). Religious enthusiasm, if not ambition, seems to run in the family. Mirza Imam-ud-Din1 a first cousin of Mirza Ghulam Ahmed, became the Guru of the chuhra or sweeper community and claims to be the successor of Lal Beg. In like manner, Mirza Ghulam Ahmed himself glories in being the founder of a new Sect, end claims to be the present day successor and representative of Jesus Christ. So much for the man. We now cone to his claims.

The Mirza Sahib claims to be at once the promised Mahdi and the promised Messiah. This is against the ordinary Mohammedan belief that these will be not one person, but two seperate (sic) persons. That is, the Mahdi will be a descendant of Fatima, the daughter of Muhammad and mother of Hussain, and the Messiah will be the Lord Jesus Christ at his second coming. Both the Mahdi and the Messiah will be men of blood, who together will fight against the Kafirs until they are over come. Such is the orthodox view. From this description of the premised Mahdi one might conclude a priori that many Soi disant Mahdis would be likely to appear in the course of the history of Islam, and, as a matter of fact, several have appeared, the Sudanese Mahdi being the most notable.

He and his successor were wild fanatics, who wought to fulfil to the letter the expectation of a bloody-witness the fanatical heroism of the letter on the field of Omdurman. But so far as I am aware, among Mohammedans, with the exception of [Biha Ullah] the successor of the Ban (sic) and one or two mad man, the mirza sahib alone has had the boldness to claim to be the promised Messiah. Through his claim to be at once the promised Mahdi and the promised Messiah the Mirza Sahib desires, it would seem, to focus all the Messianic expectations of Islam upon his own person. Thus in two respects the Qadiani doctrine of the Mahdi is heretical as tried by the standard of Muslim orthodoxy. First, the promised Mahdi and the promised Messiah are to be one person – not two – and that person has already come and lives at Qadian. Secondly, the Mahdi is to be a man of peace, not a man of blood, The Lord Jesus Christ was a man of peace, and so the Mirza Sahib – in his assumed character as the “[Masil-i-Masih]” or the analogue and representative of Christ for this generation, must also be a man of peace. Of the two ideas, the idea of the Messiah and the idea of the Mahdi, the former is determinative and the later subordinate and so when they are fused together and applied to one person, the idea of the [Mahdi] will add nothing to the idea of the Messiah, except, perhaps to emphasize the notion of spirtual warfare. This then is the theory which underlies the Mirza Sahib’s polemic against the doctrines of a bloody Mahdi and the kindred doctrine of Jihad. As he says: “To believe in me as the promised Messiah and Mehdi is to disbelieve in the popular doctrine of jihad” (Memorial to Sir William Mackworth Young, March 5th,1898).

But the Mirze 5ahib’s most important claim is that he is The Promised Messiah. By this he does not mean that he is the very person of Jesus Christ reincarnsted in India, for he does not accept the doctrine of Transmigration. His meaning simply this that just as, according to the interpretation of Jesus, John the Baptist was the Elijah which was to come (Matt: XI 14.), because he came “in the spirit and power of Elijah” (Luke i, 17), so he, the Mirza Sahib, is the Messiah which is to come, because he was come in the “spirit and power” of Christ. The grounds of his claim to be the promised Messiah may be summarised under three heads, namely Critical, prophetic and historical.

Critical Ground

First, then, the critical ground. Briefly stated, it is this that on the basis of all the evidences available, the Mirza Sahib concludes that Jesus Christ did not die on the cross. His reasons for this conclusion are as follows:-

  1. Certain, inferences based upon the Gospel narratives, to the effect that Jesus when He was removed from the Cross was not really dead, but only unconscious through loss of blood and the pain of the wounds in his hands, feet and side. He remained on the cross only a few hours, and his legs were not broken. Moreover, the women who came to anoint His body were asked: “why seek ye the living among the died?” (Luke xxic.5) And finally the Post Crucifixion appearances of Jesus to his disciples were those of the body of a living man and not of a disembodied spirit; Since He ate and drank with His disciples and allowed them to touch him. In short, this is a revival of the “Swoon theory”.
  2. The Marham-i-Isa or “ointment of Jesus” otherwise called the “ointment of the disciples” is refered to as “the first” clue to this all important discovery.” According to the Mirza Sahib, this ointment is spoken of by Jewish, Christian, Parsee, and Muhammaden physicians alike, and over a thousand books on medicine contain a description of it” ([Kashful Ghita] P. 25). The Mirza Sahib’s theory is that after three days Jesus recovered from the swoon and that than the disciples applied this wonderful ointment to his wounds with such success that within the space of forty days He was entirely healed and ready for foreign travel. It is unnecessary to say that we have here the “fraud theory” of the resurrection, the disciples of Jesus being represented as acquainted with the facts and yet solemnly declaring that Jesus rose from the died.
  3. The Mirza Sahib refers to the Russian traveller, Jesus Died in Kashmir‘s “[Unknown Life of Christ]” in proof of this his thesis that Jesus actually visited India after his escape from the Cross. That is, the forty days which, according to the New Testament narrative, are followed by the Ascension, are, according to the assertion of the Mirza Sahib, followed by Jesus’ separation from His disciples, in order to visit India,Tibet, and Cashmere. It is nudless (sic) to say that the “[Unknown Life of Christ]” ie accepted as anthentic by no competent scholar. But even granting for the sake of argument it is authenticity, it contradicts the conclusion of the Mirza Sahib in two important particulars: (a) It makes Christ visit India not after his crucifixion, but in the interval of sixteen or seventeen years between his visit to Jerusalem at the age of twelve and His public appearance at the age of thirty; and (b) it asserts in unequivocal language the actual death of Jesus Christ on the Gross.(pp.l33,195).
  4. The Mirza Sahib claims that there is archaeological evidence that Jesus visited India and died in Cashmere at the advance age of 120. The tomb of a certain Yus-ASAF is situated in Khan Yar Street, Srinagar. It is asserted that the keepers of this tomb regard it as the tomb of a Shahzada-Nabi or Prince-Prophet. But Muhammad was the last of the Prophets. Therefore it must have been one of the Hebrew Prophets. Whose tomb could it be but that of Jesus? Besides, the first part of the name Yus-Asaf is clearly a corruption of Yasu(1) or Jesus, and Asaf (from Hebrew asaf together) means gatherer. Hence according to the Qadiani interpretation Yus Asaf means Jesus the Gatherer of the lost sheep (i.e., the ten lost tribes) of the house of Israel.
  5. The Mirza Sahib cites the testimony of the apacryphet (sic) Gospel of Barnabas, which he regards as genuine, in support of his contention that Christ died did not die on the cross.
  6. In “A Prospectus of the Review of Religions” the Mirza Sahib writes: “The spiritual death of Christianity is important evidence of the death of its founder; for if Jesus is living, why does not his influence work?”
  7. Jesus’ interpretation of “the Sign of Jonah the prophet” is regarded by the Mirza Sahib as a confirmation of the same view. Jesus said: “As Jonah was three days and three nights in the belly of the fish; so shall the Son of man be three days and three nights in the heart of the earth.” (Matt xii.40). But, says the prophet of Qadian, Jonah entered the belly of the fish alive, remained there alive, and came out alive. So must Jesus have entered the tomb alive, remained there alive, and come out alive, in order to make the analogy complete.

It will be observed that the Mirza Sahib’s theory of the death of Christ may be summed up in two theses: (a) Negatively, Jesus did not die on the cross in Jerusalem; and (b) positively, he did die in Srinagar, Cashmere. For the first thesis the proof is found

  1. In certain inferences from the Gospel narratives which contradict their uniform tenor,
  2. In the testimony of the spurious Gospel of Barnabas
  3. In the unfounded statements concerning the MARHAM-i-ISA and
  4. in the asserted spiritual death of Christianity.

In like manner, the second thesis depends for its proof upon the unauthenticated testimony of a Russian adventure, together with the imaginary archaelogy of a poor little tomb in Srinagar, clearly that of a Muhammaden Pir (SAINT).

From all this, it is manifest that the Mirza Sahib is at once very clever at the manipulation and manufacture of evidence and very ignorant of the principles which govern historical research and determine the comparative value of historical sources. The adventure of the Mirza Sahib in the field of literary and historical criticism can not be pronounced a success. But the Qadiani Savant demonstrates, to his own satisfaction at least, that Jesus did not die on the cross at Jerusalem, but died in Cashmere. This theory of the death of Christ is given great emphasis, because in the view of the Mirza Sahib it is absolutely fundamental to his claim to be the promised Messiah. In a verbatim report of a discussion between the Mirza Sahib and the Delhi Maulvis, which took place Oct 5,1891, the Mirza Sahib says: “If Christ was in reality exalted in body form alive to heaven, then there is no need of further controversy, and my claim to be the promised Messiah is in vain. The reason is that my claim is based upon the natural death(Wafat) of the Son of Mary.” That is, if the Christian belief that Jesus Christ died on the cross, rose again the third day, and ascended into Heaven, be true, then the predicted second coming of Jesus Christ will be the second coming of “this same Jesus” (Acts I.11) and not of one who comes merely in His “spirit and power.” Hence the Mirza Sahib tries to break down the Christian belief that Jesus passed by the way of death and resurrection into the glory of His Father, and also the Muhammadan belief that Jesus Christ without death was “taken up” to God. His conclusion is that “Christ died like ordinary mortals” ([Kashful Ghita], P.l3) and the consequences which he would draw from this conclusion areas are as follows:-

(A) Negatively,(1) the over throw of the doctrine of Christ’s sacrificial death, resurrection, ascension and second coming as accepted by Christians and (2) the overthrow of the belief that Christ was “taken up” to God and will come again to the help of the Mahdi as accepted by Muhammadans; and (B) positively, the leaving of the way open for the coming of one who will come in “the spirit and power” of Christ, yea who has already come in the person of the Moghul Messiah, Ghulam Ahmad of Qadian.

So much for the first ground of the Mirza Sahib’s claim to be the promised Messiah, namely his Critical theory of the death of Christ. We now come to the second or prophetic basis of his claim.

Prophetic Ground

In the first number of “[The Review of Religions]”(Jan 1902,P.1) it is formulated thus: “Mirza Ghulam Ahmad, whom God has chosen to be his Messiah, has come in fulfilment of the prophecies given to Jews, Christians and Muhammadans.” First, then, as to the alleged Jewish prophecies concerning the Mirza Sahib and his Mission. It is chiefly by resorting to typology that the Mirza Sahib finds in the old testament material suited to his purpose. He has a doctrine of “Parallelism”, which l heard from his own lips at Qadian. Briefly stated it is this:- There are two tribes of fundamental importance in divine revelation namely, the children of Israel and the children of Ishmael.

The great prophet of the former were Moses and Christ. Christ was the final prophet of the Jews, the last brick in their national and religious structure. Their rejectiono f Christ involved their own rejection and the loss of their nationality. Then came the turn of the children of the children of Ishmael. According to Deut:XVIII.18, a prophet was raised ‘Like Unto’ Moses from among the ‘brethren’ of the Israelites in the person of the great law-giver “Muhammad” (Rev of Rel. May 1902 P. 206). Muhammad therefore was the first Ishmaelitish prophet, as it were the Moses of Islam. But Moses and Christ were separated by an interval of twelve or fourteen centuries. Hence, in order to preserve the parallelism, another prophet must arise twelve or fourteen centuries after Muhammad, who will be, as it were, the Christ of Islam. Who can this be but Ghulam Ahmad of Qadian? The relation between these great prophets may be set forth in the form of a proportion. Thus, as Moses is to Christ, so Muhammad is to Ghulam Ahmad; or again, as Muhammad is to Moses, so the Mirza Sahib is to Jesus Christ. In a word, as Moses is a type of Muhammad, so Jesus of Nazareth is a type of Ahmad of Qadian.

But the Mirza Sahib, on the basis of Jewish prophecy, claims to be not only the Messiah of Islam, but also the Second Adam. Here, too, a theory of parallelism or resemblance is determinative. At the close of the sixth day, God created the first Adam. But one day is with the Lord as a thousand years. Therefore at the lose of sixth millennium or the beginning of the seventh, the second Adam is to appear. But we are now at the beginning of the seventh millennium, if we reckon according to the Lunar year, which his the inspired mode of reckoning; and so the time is fulfilled for the Second Adam to be manifested. Where is the second Adam to appear? “In the East and not in the West,” says the Mirza Sahib, “for from Gen.ii.8, we learn, that God had put the first Adam in a garden eastward. It is therefore necessary that the Second Adam should appear in the East, in order to have a resemblance with the first in respect of his locality” (Rev. of Rel. Jan. 1902, P. 15). It may not be out of place to remark here, for the benefit of those who practice an extremely literalistic interpretation of the chronological and geographical details of Scripture, that people like the Qadiani Sahib can use the same methods.

We now come to the alleged Christian prophecies concerning the Mirza Sahib, i.e., those found in the New Testament. It is absolutely essential to the Mirza Sahib’s position to show that by the second coming of Christ is meant, not a personal coming of the same Jesus who suffered on the Cross, but only the advent of one coming in His “Spirit and power.” This he attempts to prove in two ways, (1) through a comparison between Ellijah and Jesus, and (2) through his theory of the death of Christ. As regards the first point, the Mirza Sahib refers (Tauzih-i-Maram, pp.1-4) to the fact that in the Bible only two persons are said to have gone to Heaven alive and to be expected tus to return, namely Elijah and Jesus. But according to the interpretation of Jesus, the second coming of Elijah (Mal. iv.5) was fulfilled in the coming of another person in his “spirit and power”, namely John the Baptist. But by analogy, the second coming of Jesus must be fulfilled in the same way, i.e., by the coming of another person in His “spirit and power”. This interpretation is further strengthened by the Mirza Sahibs’ View of the death of Christ. He did not die on the Cross and so the doctrine of a literal resurrection and ascension, which is bound up with the doctrine of His Sacrificial death on the Cross, is a myth. Jesus died in Cashmere like any ordinary man, and this resurrection will be at the time of the resurrection of all men. He is not risen. How then can He return in person? Hence His second coming must be the coming of another person in His “Spirit and Power”. This is the ground on which the Mirza Sahib refers all New Testament prophecies of the second coming of Christ to himself. As he says: “The promised one has come and is among you” (Kashf-ul-Ghita, p.26).

The Mirza Sahib has an interesting doctrine of the Millennium, which is based largely upon the twentieth chapter of the Apocalypse. In fact, be teaches three millenniums: (a) the millennium of the Devil’s imprisonment (A-D. 1—1000), during which time the prophet Muhammad appeared; (b) the millennium of the Devils’ freedom and renewed activity marked by the declension of Islam and a terrible growth of evil; and (c) the millennium of Gods’ reign, the down of which has already appeared, since the promised Messiah has come.

As usual the lunar year is the basis of reckoning. Thus, according to the Mirza Sahib, “the days in which we are living mark the termination of the respite granted to Satan,**** , but as he does not like that his freedom should be restrained and his authority taken away, a struggle between the good and evil attractions must naturally be the result” (the ‘good attraction’ being the Mirza Sahib and the ‘evil attraction’ those who oppose him). Note, that, according to the Mirza Sahib, both advents are followed by a millennium, —–the advent of Jesus of Nazareth by the negative millennium of the Devils’ imprisonment, and the advent of Ahmad of Qadian by the positive millennium of the Kingdom of God.

The passages in Muhammadan literature which the Mirza Sahib refers to himself are found in the Quran and in the Ahadis. From the Quran there is the well-known prediction of a coming one whose name is Ahmad, which runs as follows: “And (remember) when Jesus the son of Mary said. O Children of Israel, of a truth I am God’s apostle to you to confirm the law which was given before me, and to announce an Apostle that shall come after me, whose name shall be Ahmad”. * 2 
This is the Quranic Version of Christ’s prediction of the Holy spirit, the comforter parakletos John xiv.2, xvi.7), in which, according to the orthodox Muhammadan interpretation, Jesus prophecied the coming of Muhammad (h2. Ahmad ‘the praised’ Periklutos). The Mirza Sahib refers this prophecy to himself, because he professes to have come in the “spirit and power” of Muhammad (Rev. of Rel. Aug 1902. pp. 331-332) and because he bears the name Ahmad (Vid. Izala-i-Auham.p.673). Dr. Imad-ud-Din points out (Tanzin-ul-Aqwal, pp. 11-17) that from the 15th century on no less than four bearing the name of Ahmad have appeared in India and made extraordinary claims. Their names are, (1) Shaikh Ahmad of Sirhind, (2) Saiyad Ahmad Ghazi of Rae Bareilly, who in his assumed character as the Imam Mehdi unstituted a Jihad against the Sikhs (A.D.1826-1827), (3) Syed Ahmad Khan, and (4) the subject of our sketch Mirza Ghulam Ahmad of Qadian.

In all of these cases the possession of the name ‘Ahmad’ seems to have exerted a fatal fascination. The Sudanese Mahdi, Muhammad Ahmad of Gondola, who from A.D. 1881 to 1885 was a cause of riot and ruin in the Sudan, bore also the same fateful name., or take the case of Mirza Ali Muhammad the Persian “Bab” Mohammad the prophet of Arabia is reported to have said: “I am the city of Knowledge and Ali is the Gate of the city.” Hence the possession of the name ‘Ali’ on the part of Ali Muhammad, the name of the first of the Twelve Imamas and the name of the gate of the city of knowledge, was in its probable ‘Ahmad’ in the case of the above-mentioned five. In the light of these facts let no one say: “Whats’ in a name?”

But the Mirza Sahibs’ name is not Ahmad simply, but Ghulam Ahmad, i.e. Servant of Ahmad (Muhammad). In his assumed character as the promised Ahmad the Mirza Sahib would doubtless be glad to drop the name ‘Ghulam’, if he could. He virtually does this; for the name of his first important work is “Brahin-i-Ahmadiyyah,” i.e., Ahmadiyya proofs, and the name of his sect is The Ahmadiyyah, or the society of the promised Ahmad.

There is no certain reference to the second coming of the Messiah in the Quran. Hence the Mirza Sahib can find no support in Islam for his claim to be the promised Messiah, except in the pages of the Hadis, or sayings ascribed by tradition to Muhammad. For example, the folowing from the SAHIH OF BUKHARI on the authority of Abu Hurairah*3 : “what will be your condition when the son of Mary shall descend among you, and your Imam from you?” Clearly here is a reference both the messiah who will descend from heaven and to the Imam Mehdi who will come from the people of islam. But the Mirza Sahib translates it as follows: “what will be your condition when the Son of Mary shall descend among you? Who is he? He will be your Imam, who will be born from among you.” (Tauzih-i-Maram,p). This is interpretation in the interests of the theory that the Messiah and the Mahdi are one person, and that that person is to be born of a Muhammadan family, a condition which renders possible the Mirza Sahib’s candidacy for the honours of Messiah ship.

The appelation “Son of Mary” is explained metaphorically (Istiaritan) as referring to some body coming in his “Spirit and Power”, another tradition, cited by the Mirza Sahib, is to the effect that when Christ comes, He will break in pieces the Cross. This the Mirza Sahib interprets as a prediction of the destruction of the Religion of the Cross by himself as the promised Messiah and Mahdi through a spiritual Jihad, in which the weapons of war will be goodly arguments and heavenly signs (Vid. Tauzih-i-Maram, p. 7, and Zarurat-ul-Imam,p.24).

It is not necessary to refer to other traditional sayings. Before leaving this point, however, it might be well to ask once for all, “what is the nature and value of the prophetic basis of the Mirza Sahib’s claim to be the promised Messiah?” We have already seen that predictions and allusions are cited for this purpose from the Jewish Scriptures, the Christian scriptures and the Muhammadan Hadis. The prophetic basis, then, is threefold, Jewish, Christian and Muhammadan. The Muhammadan basis consists of sayings ascribed by tradition to Muhammad, — sayings often of very uncertain historical value. What of the Jewish and Christian basis? The Mirza Sahib has a way of regarding any verse in either the old testament or the New testament, which fits in with his purpose and doctrine, as authentic and reliable; while, at the same time he holds that the Scriptures have been tampered with and changed.* 4 
The Mirza Sahib lays it down as axiomatic that no Christian has a right to appeal to the testimony of the Quran concerning the supernatural in the life of Christ, because “the revelation of the Quran is not with him a divine Revelation, but the fabrication of a man” (Rev. of Rel, April 1902, p. 144). It is a poor rule which will not work both ways. What right has the Mirza Sahib to quote, as the inspired witnesses of this Mission, books which have undergone the extensive “alterations and corruptions” which he claims have taken place? In fact, for the Mirza Sahib the Bill (Bible?) can logically have only the value of a collection of Jewish and Christian traditions.

Historical Ground

We now come to the last and in some respects the most important basis of the Mirza Sahib’s claim to be the promised Messiah, which I have ventured to call for lack of a better term the historical basis.

In short, it is this that the historical appearance of the Mirza Sahib himself in the likeness of Christ is the supreme proof of his claim to have come in the “spirit and power” of Christ. In his character and personality, in the purity of his heart the wideness of his sympathy, in the peaceful character of his mission, in the signs which accompany his appearance such as miracles and prophecies, and in the political circumstances and moral needs of his age, —– in a word, as regards his whole character and environment, he claims to be the “Masil-i-Masih” or the one “like unto” Christ. If we analyse these asserted points of resemblance, we shall find that they resolve themselves into two classes: (1) those having to do with the Mirza Sahib’s environment, political, moral, and religious, and (2) those touching his Mission, Signs, work, and character. We shall take up these points briefly in the above order.

  1. A. Parallel between the environment of Jesus of Nazareth and the environment of Ahmad of Qadian.
    1. As regards political circumstances, the parallel is summed up in the statement that just as the Jewish Messiah appeared in Palestine when it as subject to the Roman Government, so the Moghal Messiah has appeared in India while it is subject to the British Government (Vid. Rev. of Rel., May 1902, p. 206). The question naturally arises at this point, Has the Mirza Sahib any Mission to fulfil toward the people of India as a deliverer from foreign domination? He denies this most emphatically. Moreover we know that Jesus Christ had no such Mission. Hence, the Mirza Sahib in his character as the Masil-i-masih can properly entertain no such ambition. We know too that his family remained loyal to the Government in the trying days of the mutiny. His only political Mission toward the people of india, as he tells us over and over again, is to teach them to be loyal and obedient to the British Government. Nevertheless, the following point is to be noted. In the five articles of faith which the Mirza Sahib published as his “Five principal doctrines” in a memorial to Sir William Mackworth Young, dated March 5th 1898, the third article reads thus: “To preach Islamic truths with reasoning and heavenly signs and to regard GHAZA or JEHAD as prohibited under present circumstances” (italic mine). This reminds us of the papal attitude towards Queen Elizabeth, which is well known to all students of her region. In 1569 Pope Pius V. issued a bull against Elizabeth, absolving her Roman Catholic subjects from their allegiance and Commanding them to wage a Papal Jehad against the Protestant queen. But this absolute command was soon qualified by the bull of Pope Gregory XIII, issued in 1580, which released the English Catholics from the obligation to resist Queen Elizabeth and allowed them to continue their allegiance to her until they should be powerful enough to rebel openly. In other words, the bull of pope Gregory XIII, declared a Papal Jehad against Elizabeth to be impracticable and prohibed under present circumstances.” Likewise, according to the Mirza Sahib’s article of faith, a Jihad against the non-muslim world is prohibited, not absolutely, but “under present circumstances.” If the phrase “under present circumstances” means anything, it must mean this or something like it. It is possible however, that the phrase is meaningless, being used for the sake of literary padding with an inadequate sense of its implication. We will give the Mirza Sahib the benefit of the doubt, especially since the phrase occurs no where else, so far as I know, in his writings.
    2. As regards conditions, the Mirza Sahib draws a rather impressive parallel between th emoral and religious needs, which nineteen hundred three years ago required the presence of Jesus Christ and the same needs today both in Islam and in Christianity, which will equal insistence, according to the Mirza Sahib, call for the promised Messiah. Morally, the times are out of joint. “Society is rotten to its very core” (Rev. of Rel., p.60) The special sins of Christendom are drunkenness, prostitution, and gambling; and those of Islam are the ghazi spirit, immorality, lack of love, etc., and such evils “call for a reformer.” The Mirza Sahib’s principle is that necessity itself is proof (Zarurat-ul-Imam) p.25) i.e., since the true reformer has appeared at Qadian, the very necessity which called for him may be cited s proof of the reality of his claims. Religiously, the condition of things is no better. The fear of God has vanished from before the eyes of men. Islam is cursed with the doctrines of Jihad, a bloody Mehdi, and tomb-worship, and besides there is no unity of belief on such important doctrines as the death of Christ and his second coming (Vid. Zarurat-ul-Imam. p. 24-25) and as regards christianity, it is cursed with false doctrines such as the deification of Jesus Christ and belief in His atoning death, of the Jews in the time of Christ, the Pharisees believed too much the sadducees too little, and the whole religious life of the time was marked by formalism in worship and unrighteousness of life. So it is today in Islam. Muhammadens of the old school, who are under the guidance of the ignorant Mullahs, outstrip Roman Catholics and Buddhists in their reverence for Saints and devotion to tomb-worship. In short, they are superstitious and believe too much. On the other hand, Muhammadens of the new school, e.g. the followers of Sir Syed Ahmad, hold very loose views on the subject of revelation and resurrection. They are rationalistic and believe too little. A divinely-appointed Umpire is necessary, in order to arbitrate between the various positions and to restore “the golden mean” such is the Mission which the Mirza Sahib claims for himself. He is Hakam*5 or umpire in religious matters for the present age.
  2. B. The parallel between the Mission of Jesus of Nazareth and the Mission of Ahmad of Qadian.
    1. The special claims which the Mirza Sahib makes in respect of his Mission are as follows:
      1. He claims to be, like Jesus Christ, a divinely appointed Mediator between God and Man, and so a true intercessor with God for man. His doctrine of mediation may be summarised almost in his own words:- The very nature of man calls for a mediator. In order to fulfil his high office, a mediator must have at once a close connection with the divine being and a deep sympathy with mankind; in fact, he must share in the attributes of both. Thus he may be called metaphorically an image of the divine being, the Son of God, or the representative, manifestation, or incarnation of God upon earth (Rev of Rel. Jan. 1902, p.5.). As such he is at once a perfect manifestation of humanity. If the question be raised, why, is it not allowable that every one should suk deliverance for himself by directly repenting before God and asking for protection and support, the answer is that it is the spiritual connection of an imperfect being with a perfect man, by which the former gets a remedy for the weakness of his soul and a deliverance from the passions of the flesh. Those who undergo a perfect regeneration, through such a spiritual connection, acquire all the blessings and morals of the intercessor and become his perfect images. (Ved Rev. of Rel. may 1902, pp. 165-187). Thus as the mediator is the spiritual image of God, so the disciple is in duty bound to become the spiritual image of the mediator. This is the ethical principle of the Ahmadiyya movement. The Christian has little or no fault to find with the abstract doctrine of mediation, as formulated by the Mirza Sahib, since it is taken almost word for word from the New Testament. It is to be noted, however, that the Mirza Sahib teaches the doctrine of mediators many, in apposition to the Christian doctrine that there is one mediator between God and men, the Lord Jesus Christ.

He says; “It is unreasonable to assert that in the whole world and during all ages there has been but a single manifestation of God. Every age stands in need of new light and a new representative” (Rev. of Rel., Jan. 1902, pp.5-6). In this emphasis on the need of an Imam in every generation (Zarurat-ul-Imam,1898) the affinities of the sage of Qadian are with the Shiahs. The doctrine of an inspired succession of Imams among the Shiahs is the analogue of the doctrine of repeated incarnation among the Hindus.

      1. The Mirza Sahib claims, in the second place, that he is the divinely appointed UMPIRE (Al-Hakam) to arbitrate among the warring sects and jangling creeds, and the divinily sent Mahdi to wage, with the weapons of second reasoning and clear demonstration, a spiritual Jihad against all enemies of the truth such as Aryas, Christians and Mullah-guided Muhammadans, and especially to destroy from off the earth the mischievous doctrine of the Cross.
      2. Thirdly, the Mirza Sahib claims that the spirit of his mission is identical with that of the Mission of Jesus Christ. Like Jesus he claims to be a man of peace. There is to be no appeal to the sword. If at times the Mirza Sahib has felt constrained to smite with the sword of his mouth such men as Pandit-Lekh-Ram, Deputy Abdullah Atham, Dr: Henry Martin ClarkMaulvi Muhammad Hussain and Mullah Muhammad Bakhsh, it is because in his opinion these men are like unto the ancient “Scribes, pharisees and hypocrites” which the Lord Jesus denounced.
    1. : To sum up, the Mirza Sahib claims to be the Imam-uz-Zaman or spiritual leader of his time, the mediator between God and man, the promised Mahdi or spiritual warrior of God, Hakam or divinely-sent Arbitrator, the second Adam, the true Ahmad or spiritual manifestation (بروز) of the prophet Muhammad, the promised Messiah, and metaphorically a manifestation of Deity.

In the light of these titles we need not be surprised to learn that a man who began by regarding himself as the Masil-i-Masih, or the one ‘like unto’ Christ has discovered at least that he is ‘greater’ than Christ. Listen to the following: “I wonder** what peculiarities there are in the Son of Mary, which make him a God. Do these consist in his miracles? But mine are greater than his. Were his prophecies very clear and true? But I shall be guilty of concealing a truth., if I do not assert that the prophecies which almighty God has granted me are of a far better quality in clearness, force and truth, than the ambiguous predictions of Jesus. Can we conclude his divinity from the words used of him in the Gospels? But I swear by the Lord* that the words expressing my dignity revealed from God* are for more weighty and glorious than the words of the Gospels relating to Jesus. But notwithstanding all this superiority, I cannot assert divinity or sonship of God*** My Superiority lies in being the Messiah of Muhammad, as Jesus was the Messiah of Moses” (Rev. of Rel., May 1902, p. 206). And note the following: “The word of God revealed to me contains expressions on whose strength I could establish, such more easily than Jesus, my claim to DIVINITY”(J.J.P. 205). Such expressions, occur, for instance in one of the latest inspirations of the Mirza Sahib(DAFI-UL-BALA, April 1902, p.7), where we read, in Arabic of course, words of which the following is a literal translation. “Those are to me as a son. Thou are from me and I from Thee” (انت منی بمنزلتی اولادی انت منی وا انا منک )

Thus the way is open for the Mirza Sahib to make still large claims. He may yet spell Ahmad without the letter m(Ahad, the unity of deity) as Dr: Imad-ud-Din surmised.

    1. So much for the claims of the Prophet of Qadian. We now come to the credentials by which the supports his claims. These consist of “Signs” both natural and supernatural. Under the head of the Natural Signs which accompany the Mirza Sahib’s Mission are mentioned his eloquence in the Arabic tongue, profound understanding of the Quran, the growth in the number of his disciples, (the number given last year ranging from 10,000 to 50,000 Rev of Rel. Aug:1902, p.336). The magnetism of his personality, the good effect of his teaching on the lives of his disciples, etc., etc. Under the head of “supernatural signs” may be reckoned answers to prayer, miracles, and prophecies. The statistics for this head are as follows: Answers to prayer 30,000 (Zarurat-ul-Imam, 1898, p. 24), or is it 10,000? (Rev. of Rel. May 1902, p. 205), and supernatural signs 150 (J.J. P. 205). It is quite likely that the Mirza Sahib confines his strictly supernatural signs to prophecies alone, since of his chief disciples, Maulvi Abdul Karim, declares, evidently with the approbation of the Master, that “the only species of miracle to which reason, science and the laws of nature are perfectly reconciled is prophecy” (Rev. of Rel. Aug,1902, p.317). So that when the Mirza Sahib claims to have “restored the dead to life in the manner in which Divine Law has allowed it” (J.J.P. 205) his meaning is probably only this that through the living water of his teaching he has, metaphorically speaking, quickened those who were dead in sin. Prophecy, then, is the supreme evidence of the Mission of the Qadiani Sahib. We may divide his so called prophecies into three classes: (a) those relating to the death or disgrace of definitely mentioned individuals, (b) those pertaining to natural events such as plague, eclipse, etc, and (c) those declaring the victory of the Ahmadiyya cause and the defeat of all opponents.

Prophecies

Maulvi Muhammad Hussain, the Editor of the ISHAAT-US-SUNNAT, declares (reply to the KASHFUL-GHITA. P.17) that “the prophet of Qadian has predicted the death & O., of no less than 121 persons.” Of thse it will be sufficient to mention only two, namely, Pandit Lekh Ram and Deputy Abdullah Atham. The Mirza Sahib predicted the death of Pandit Lekh Ram, his chief antagonist in the Arya Samaj, and soon he was murdered by somebody or other under circumstances which gave rise to the strong suspicion that it was the deed of a pretended Muhammadan inquirer. Again, during the Amritsar controversy (May 22 to June 5, 1893), the Mirza Sahib predicted the death of his Christian antagonist Deputy Abdullah Atham, which was to take place within the space of fifteen months, i.e., before Sept: 5, 1894. It was believed at the time that the life of Mr. Atham was in danger, and precautions were taken by his friends, in order to guard him from possible assassination. He himself in an upon letter to the Mirza Sahib, which appeared in the NUR AFSHAN, uttered words to this effect: I am afraid not of your prophecy, but of your followers: Mr. Abdullah Atham, however, survived the Mirza Sahib’s prophecy, i.e., the period of time covered by his prediction. Of course the Mirza Sahib had to justify the failure of his prophecy by a new revelation, to the effect that the life of Abdullah Atham was prolonged, because he had to some extent acknowledged the majesty of Islam, — to this extent at least that he was filled with perturbation and fear on account of this Islamic or rather Ahmadiyyah prophecy (FATAH ISLAM) dated 5th Sept, 1894, pp.1-6). The reasoning of the Mirza Sahib is essentially as follows: If Mr. Atham had been as persistent in his hatred and contempt of Islam as before, he would have died within the fifteen months. He did not die within this time. Therefore his attitude towards Islam must have changed, and as proof of this he instances his removed from place to place, perturbation of spirit, fear of snakes, etc. But the original prophecy of Abdullah Atham’s death, like all prophecies of punishment, was conditional. It contained the proviso, “unless he turn toward the truth” (BASHARTE KI HAQQ KI TARAF RUJU NA KARE). But since the predicted death did not take place within the time specified, the conclusion is inevitable, says the Mirza Sahib, that the condition of escaping death was fulfilled, namely that Abdullah Atham to some extent softened in his attitude towards Islam. Hence, according to the Mirza Sahib, the prophecy was fulfilled within the time specified. This is a classic instance of the Qadiani Sahib’s special pleading. About eighteen months after, Mr. Atham, already an old man, died at Firozpur. Such is the nature of the fulfillment of the Mirza Sahib’s predictions in two test cases. The reader may judge for himself as to the truth and holiness of such a prophet and his likeness to Jesus Christ, and yet Maulvi Abdul Karim one of the Mirza Sahib’s prominent disciples, has lately had the face to write as follows: “Coming two individuals** the representatives of the worshippers of falsehood, Almighty God recealed to him (i.e. to the Mirza Sahib) prophecies of their death, which were made public. THE FULFILMENT OF THESE PROPHECIES BY THE WRATH OF GOD CONSUMING ATHAM AND LEKH RAM has at least sealed the truth of Islam and its founder” (Rev. of Rel., Aug 1892, p. 533). Rather let us say, it has sealed the falsity of the Ahmadiyyah and its founder, for it is a slander of the genuine Islam to represent its cause as in any way dependent on the fulfilment of the malicious and ungodly predictions of the prophet of Qadian. That Maulvi Muhammad Hussain was right in calling the Mirza Sahib’s prophecies “dangerous” and “mischievous6 has already been recognised by Government in an order prohibiting the Mirza Sahib from publishing alarming and mischievous prophecies, challenges, and inspirations, and exacting an agreement from him to that effect. (In the case of Maulvi Abu Said Muhammad Hussain versus Mirza Ghulam Ahmad, the Deputy Commissioner, Gurdaspur, in an [order dated Feb 24th, 1899], effected a settlement by exacting a promise from both parties. Mirza Ghulam Ahmad, solemnly promised

  1. To refrain from publishing any prediction involving the disgrace of any person, or in which any one should be re-represented as an object of God’s displeasure.
  2. To refrain from publishing any challenge to appeal to God to indicate the signs of His displeasure, such as disgrace, etc., the party in a religious controversy which is in the wrong.
  3. To refrain from publishing any writing purporting to be an inspiration, the object of which can be reasonably taken to be the disgrace of any person, or the representing of him as an object of the divine wrath.

Vid the NUR AFSHAN Ludhiana Sept: 14th 1900, and the AKHBAR-I-AMM LAHORE, March 17th 1899.)

It must be admitted, however, in justice to the Mirza Sahib, that he has uttered not only malicious prophecies announcing the death or disgrace of his enemies., but also benevolent prophecies announcing to himself, or to his friends, the birth of Sons. But these prophecies have not always been remarkable for the exactness of their fulfilment. Sometimes the predicted Sons do not appear at all; and sometimes, when they do appear, they turn out to be daughters, to the immense disgust of all concerned. The prophetic trade is not without its humours: (Vid [‘ASAI MUSA], p. 40, and [Gul Shigufta]p.30).

The plague has furnished the Mirza Sahib an occasion for various prophecies (vid. DAFI-UL-BALA April 1892), and in due time he will doubtless have something prophetic to say about the destruction of St: Pierre in Martinique and with reference to the illness of King Edward VII. In 1898 he published “A Revealed cure for the Bubonic Plague” in which a quack medicine known as the Marham-i-Isa or “Ointment of Jesus” is declared to be “the specific remedy” for the plague, since it has been “prepared sobly under the influence of Divine Inspiration”. In 1902, he published the Dafi-ul-Bala, in which the cause of the plague is traced to the world’s refusal to accept him, the prophet of Qadian, and to its ill treatment of him, and in which accordingly the the remedy prescribed is, that “people with sincere heart accept him as the promised Messiah;” or at the very best cease from reviling and persecuting him. In this, his latest plague pamphlet, there is no mention of the “Revealed Cure” of 1898. Can it be that the MARHAM-I-ISA is already Mansukh or abrogated? It appears, however, that the action of Government in the case of Hakim Muhammad Hussain, MARHAM-I-ISA manufacturer, Lahore has deterred the Mirza Sahib from the public exploitation of the history and virtues of this ointment in the Panjab. (see the order issued by the Deputy Commissioner of Lahore, dated 19th Oct: 1899, and also the decision of the Chief Court of the Panjab in the appealed case, dated 8th June 1900).

The Mirza Sahib’s plague prophecies illustrate well the delphic ambiguity of his oracles, and also the way in which the indefinite is made definite Post Evetum. For example, in the BARAHIN-I-AHMADIYYA(1880) occurs a revelation, in imitation of the style of the Quran, thus: “Say, with me is a testimony from God; will ye them believe? Say, with me is a testimony from God; will ye then submit?” (Arabic text). According to the Mirza Sahib’s interpretation (DAFI-UL-Bala, April 1902,p. 9), the first ‘Testimony’ refers to the testimony of heaven through a solar eclipse in the month of Ramzan; and the second ‘testimony’, to the testimony of the earth through the plague. Again, in the DAFI-UL-Bala, p. 6, foot note, he refers to a revelation given ten years ago (in 1892), the literal translation of which is: “Build a slip before my eyes and according to my command.” (Arabic text). Note that in the translation of Arabic revelation the Mirza Sahib adds POST EVENTUM the words, “which shall deliver from the coming plague” (Jo Anewali Mari Se Bachaegi). Again in Feb: 6th, 1898 the Mirza Sahib announced the following revelation: “God has revealed to me that an outburst of the disease in this country, and especially in the Punjab, is yet to be feared, which may take place in the coming winter or in the winter following it (A Revealed Cure, p.1). How delightfully clear and definite this prophecy is. And what unique information it provides. Lastly, in April 1892 the Mirza Sahib issued the following oracle: “As long as the plague continues in the world, even if for seventy years, God will protect Qadian from its fearful devastation, because this is the seat of His Apostle” (Dafi-ul-Bala, p. 10). Note the ambiguity of this prophecy. It may mean either absolute protection from the plague or protection from such a devastation as shall be ‘fearful’. The Mirza Sahib has provided carefully for the latter alternative by making the original prophecy more explicite: “God said, I will protect Qadian from this devastation, especially from such a devastation that people will die like dogs of the plague” (Dafi-ul-Bala p. 17). The literal translation of the original prophecy reads thus: “God is not such a one that He will afflict them, in as much as thou art in the midst of them. He has had compassion on the village:” (Arabic text). Such is the original revelation, of which the above-mentioned passages are very free renderings on the part of the Mirza Sahib, with editorial additions as well, which are not found in the original Arabic. It is well for the Mirza Sahib that he thus provided for unpleasant possibilities, if the report be true that before the end of May, 1902 seven people had already died of the plague in Qadian (Vid Nur Afshan, May 23, 1902).

The reason why the village of Qadian enjoys such unique protection from the plague is to be noticed. It is because it is the seat of God’s Apostle, Mirza Ghulam Ahmad. In harmony with this is the fact that on the front page of the Mirza’s publications, Qadian is called Dar-ul-Aman or “Place of Peace”, a title usually applied only to Mecca. It is clear from many indications that the village of Qadian is to be converted, if possible, into a twentieth century Mecca. (In fact the village of Qadian has a double honour. It is the home of Mirza Ghulam Ahmad and so the centre of the Ahmadiyyah Sect. It is also the home of his cousin Mirza Imam-ud-Din, the spiritual preceptor of the sweeper community, who arranges for a yearly mela of his brother Lal Begis at Qadian. Every thing is to be new, fresh and upto date — a new apostle, a new revelation, a new pilgrimage, etc., etc., The Mirza Sahib, began with the claim to be the Masil-i-Masih or the one ‘like unto’ Christ; but he soon discovered that he is ‘greater’ than Christ, and in the new capacity he arrogates to himself the right to revile Christ. (“He taught one thing and did anther.” Rev. of Re., p. 42; Christ sadly lacked the quality of philanthropy.” Id.p.106; “In the Life Of Jesus There Is The Confession Of Sin, Repentance Like That Of Sinners, And Deeds Similar To Those Of The Guilty” Id p. 113; “Jesus was addicted to the habit of drinking” Id. p. 114 under the heading “The DRUNKENNESS OF JESUS*” 7 ; Id. p. 300. see also the NUR AFSHAN, Sept 12, 1902. And yet, strange to say, the Mirza Sahib claims to be the “perfect image” (Rev. of Rel June 1902, p. 251) of such a character.

Likewise, the Mirza Sahib claims to be the Ahmad promised in the Quran, since he has come as the BURUS ( ) or ‘spiritual reappearance’ of the prophet Muhammad. How long will it take the Masil-i-Muhammad to become ‘greater’ than Muhammad? The Mirza Sahib claims to be reformer of Islam. He is in reality a DESTROYER OF ISLAM, and as such he is recognised by the great mass of Indian Muhammadans, as the numerous FATWAS issued against him abundantly testify. Even his own cousin and fellow townsman, Mirza Imam-ud-Din, says concerning him: “If he were a follower of Muhammad, he would not abuse the family of the prophet, nor would he so amend (Tarmim) the Quran as virtually to abrogate (Tansikh) it” (Gul Shigufta, 1899, p. 19).

It is not necessary to do more than mention the third class of the Mirza Sahib’s prophecies: Viz, those which declare in general terms the victory of the Ahmadiyyah cause and the overthrow of all opponents. These prophecies are very numerous. A good example is found in the Dafi-ul-Bala (p.8): “The time is coming when I shall exalt thee to such a high position that the world shall praise thee. Success is with thee and failure with thine enemies” (vid Rev of Rel., June 1902, p. 247).

Proselytizing

We now come to the methods which the Mirza Sahib employes in making known his mission to the world. There are four: namely, literature, public disputation, the challenge and educational work. The Mirza Sahib fully appreciates the value of the press. He has his own printing press and book depot at Qadian. He publishes two papers —- “Al-Hakam” in Urdu, and “the Review of Religions” in English. He pours forth a constant stream of notices, open letters, memorials to Government, handbills etc., etc., it is claimed that “during the last twenty two years he has written about fifty books in Arabic, Persian and Urdu” (Rev. of Rel., Feb 1902, p.63), and that “these books**** have been circulated not only in India, but in distant countries like Persia, Arabia, Kabul, Syria and Egypt” (Kashf-ul-Ghita p. 4). He has an ambition to exploit his doctrines in the west. I have in my possession an open letter, dated June 16th 1902, addressed to The Editor of (Name to be supplied). It begins thus: “Sir I beg to inform the western world through the best medium of your esteemed Journal, of a new discovery.” And then follows a description of “the greater discovery” of the age, namely that Jesus Christ dies in Cashmere and that his tomb exists there ‘unto this day’.

Public disputation is another favourite method of making known the Ahmadiyya ‘Gospal’. The prophet of Qadian thrives on notoriety. Whatever the result of a controversy may be, the Mirza Sahib is sure to score an advantage, since every such encounter is made to furnish material for new books, notices and pamphlets in bewildering abundance; and by such means he keeps himself before the attention of the public.

The ‘challenge’ plays an important part in the tactics of the Mirza Sahib. Sometimes it is a challenge to a discussion. Again, it is a challenge to prove some point historical or doctrinal, as e.g. that the miracles of Jesus were greater in number and congency than the miracles of the Mirza Sahib, success to carry with a reward of one thousand rupees: Vid. Siraj-i-Munir, (advertisement on the back cover). Or again, it is a challenge to a literary contest in Arabic composition, addressed to Christian Maulvis and commanding them to justify their title of Maulvi by producing within two months a work in Arabic rivalling the style of an Arabic book written by the Mirza Sahib, and at the same time to earn the promised reward of Rs. 5000// or else to drop the title of Maulvi: (see “A Criterion to test the Righteous and the wicked,” 1894). Or again, it may be a challenge to a prophetic contest, as e.g. in the Dafi-ul-Bala,p.10 where Aryas, Sanatan Dharmis, Christians, and Mulla-guided Muhammadans are challenged in turn to predict the safety from plague of some particular city. If they refuse to accept the challenge, then the inference, which must be drawn, according to the Mirza Sahib, is tht “the true God is that God, who has caused His Apostle to appear in Qadian.” This is a good instance of the Qadiani “bluff.” or yet again, it may be challenge to a Mubahala, or contest in mutual cursing, with appeals to God for judgment, (Comp, Kashful Ghita, p. 29, and the Ishtihar of Mullah Muhammad Bakhsh Nov: 3rd 1898). Or again, it is a challenge to Almighty God to grant an “extraordinary heavenly sign.” In his “prayer,” dated Nov: 5th 1899, the Mirza Sahib says: “If thou dost not show within the three years, that shall be computed from January 1900 to December 1902, some heavenly sign to support and confirm my claims,***** be thou witness that I shall never again look upon myself as a righteous being.” Lastly, it is reported that the Mirza Sahib is preparing a challenge to be sent to Dr. John Alexander Dowie of Chicago. A passage at arms between the faith-healer of the West and the another of an “inspired” plague remedy in the East would certainly be entertaining. The Mirza Sahib evidently intends in this way to bring his claim, to the attention of the Western world. He has the dream of a world-wide propaganda.

The educational work under the care of the Ahmadiyyah movement is still in its infancy, there is a school at Qadian, with primary, Middle and High school department, where the sons of Mirza Sahib’s followers may receive instruction. A noticeable feature of the school is the encouragement given to the study of Hebrew. Two candidates for the Entrance Examination appeared last year from his school, with Hebrew as one of their subjects, and one of the two passed it. So far as I know, the first attempt to acquire a knowledge of Hebrew on the part of the Indian Muhammadans has been among the followers of the prophet of Qadian.

Conclusion

Our sketch of the Ahmadiyyah movement is about finished. From this rapid survey, what conclusion must we draw concerning the character, intellectual, moral, and religious, of the founder of the Ahmadiyyah sect? Intellectually, he possesses as certain cleverness in manipulating his materials and in advertising his claims in a highly sensational manner. He is a master of the art of ‘posing’ before the public. He now and then displays a certain acuteness in attacking the christian position. For example, the following on Mark XVI. 17.18: “If we are told to take these verses metaphorically and not literally, to take the ‘swallowing of poison’ for subduing violence, and ‘snakes’ for mischievous persons, for instance, then without losing our right of objecting ot this foolish straining of the meaning of plain words, we may ask why the miracles which are ascribed to Jesus should not be read in the same light as the signs which he said his followers will show. Jesus repeatedly said that his followers shall show the same signs, and even greater than those, which he showed**** If there si any truth in the statement that the signs promised to be shown by the followers are only metaphorical descriptions of excellent moral qualities, the conclusion cannot be avoided that the miracles of the master must have the same reality.” (Rev. of Rel., May 1902, pp. 195-196). As regards his linguistic training in Arabic and Persian, it is considerable as to extent, but entirely traditional as to quality. He has no knowledge of critical methods of research in either history or philology. His lack of acquaintance with critical methods of investigation in the field of history has already has already been sufficiently exposed in connection with the statement of his theories concerning the death of Christ. There is no criticism of the sources. There is no examination of rival theories. Sweeping statements about the Marham-i-Isa are made, e.g. that “Over a thousand books refer to it,” and yet detailed references to these books are not given, etc. In fact, one wonders why the Mirza Sahib has stooped to historical investigation at all. Why did he not cut the “GORDIAN KNOT” at once by giving to the world a “revealed” history of the life and death of Christ, Just as he has given it a “revealed cure” for the bubonic plague?

In the field of philogy his ignorance and presumption are simply amazing, for example, the Arabic word خنزیر Khinzir. ‘Pig’, is explained as a compound of خنز Khinz ‘very Foul’ and ار ar ‘I see’. Literally, then (‘I see it is very foul.’ and then he goes on to say: “But what is till more wonderful is that in Hindi this animal is known by the name of سؤر Suar, which is composed of two words سؤ su and ار ar; the latter part of the Arabic word: and the former, being the exact equivalent of the first part of the first part of the Arabic from*** Suar is therefore an Arabic world.” (Rev. of Rel. March 1902, pp.99-100). On evidence such as this, is based the Mirza Sahibs greatest philological “discovery” that “Arabic is the mother of all languages,” (Id,p.100). The veriest tyro in comparative philology will recognize from this at once that the Mirza Sahib’s so-called philology bears about the same relation to a sound critical philology as astrology bears to astronomy, or alchemy to chemistry. The Mirza Sahib has made known to the world no less that three great discoveries – one “a revealed care for the Bubonic Plague.” another that Jesus Christ died in Cashmere and was buried there. “a new discovery which is one of the most important events in all annals of discoveries”, and the third that “Arabic is the mother of all languages.” this last being “one of the greatest discoveries of the age.” Verily the achievements of the Qadiani Savant are wonderful. In the matter of propounding startling theories, he has all the facility of a German scholar; and in the way in which he has advertised and pressed his claims, he has the push of a Nebraska ‘hustler’.”

Two interesting points of contact are manifest between Mirza Ghulam Ahmad the founder of the Ahmadiyyah and Pandit Dayanand Sarasvati the founder of the Arya Samaj. The founder of the Arya Samaj held that the Vedas contain hints, ‘germs’, prophecies of all the great scientific discoveries of modern times. Likewise the founder of the Ahmadiyyah declares, concerning the Arabic language, that “the descriptive words of ignorant Bedouins disclose treasures of scientific facts which, we know not how many thousands of years afterwards, were discovered by the world” (Rev: of Rel, Feb 1902.p.80). The second point of resemblance in that both the sage of Qadian and the sage of Gujrat are patrons of the ‘twofold sense’. Thus the Mirza Qadiani can be a literalist of the literalists when it suits his purpose so to be., and with equal readiness he can allegorize any passage he pleases, when the literal meaning is obnoxious to him. Thus by means of an allegorical interpretation (استعارف) he is even able to find a certain truth in the doctrine of the Holy Trinity. Divine love and human love being, as it were, two persons of the Trinity, and the enthusiasm which results from the union of these two being the third. In like manner, it requires only a limited knowledge of Pandit Dayanand’s commentary on the Riq Veda to assure one that he too was an uncritical patron of the twofold sense.

In gathering materials for his system, the Mirza Sahib is eclectic, so that his theology is a syncretism derived from many different sources. In his doctrine of the “heavenly light,” or “light of the spirit of God,” (Rev. of Rel., May 1902, p. 188), and in his teaching concerning the annihilation of self, mystic union with Muhammad, and ‘imitation’ of him, he is a Sufi (id.p.189). In his emphasis on the necessity of an Imam, he is a SHIAH. In his relationalistic theory of the death of Christ, he is a M’utazilite. In his abstract doctrine of a mediator, he is a Christian. And in his emphasis on ‘natural law’, he is a rationalist (naichri). Furthermore, in his assumed character as the MASIL-I-MASIH, or the one ‘like unto’ Christ, he continually uses New Testament phraseology, such as the Holy Spirit, son of God, regeneration, etc., etc.

It may cheerful be admitted that the Mirza Sahib sometimes says good things. For example: “The very nature of man calls for a mediator” (Rev. of Rel.,p. 165), “unless a man has seen His beauty and tasted of His goodness, he cannot love the Almighty Being” (Id. p. 177); “The system of prophets that rose among the Israelites after Moses and Walked in the footsteps of their great predecessor, is without a parallel in the history of the world” (Id.p.69); “The object of man’s life in this world is that the window of his heart should be opened towards God” (Id. p.294). Moreover, the Mirza Sahib’s crusade against Jihad and the Ghazi spirit, if sincere, is commendable. So, too, in his rejection of tomb-worship, and the emphasis which he puts on the necessity of a manifestation of the power of God in every age.

So much for the intellectual character of the Mirza Sahib. What of his moral and religious character? He himself as the representative of God on earth and the mediator between God and man, claims to be smiless and morally perfect. For the mediator is described as “a perfect manifestation of Divinity and a perfect manifestation of humanity” (Rev. Rel: May 1902,p. 173). The perfection of the mediator is not to be constructed, however, as the independent and absolute perfection of the Creator, but only as the dependent perfection of a creature. For, as the Mirza Sahib tells us. (Id. p.182). “He only is perfectly sinless, who strengthens his soul by drawing the Divine power by means of ISTIGHFAR and does not cease for a single movement to ddraw it by his supplications, prayers, and cries,” (the implication being of course that the Mirza Sahib does this). The followers of the prophet of Qadian show great reverence for their master and are enthusiastic over the winsomeness of his character.

As regards those who are outside the Qadiani Camp, all, so far as I know, whether Hindus, Aryas, Muhammadans or Christian, are at one in regarding the Mirza Sahib as a deceiver; but they do not agree as to the nature of his deception, whether it is conscious or unconscious. The opinions, on this point, concerning him may be summed up under three judgments: (1) that he is a conscious deceiver, (2) that he is insane, (3) that he is self-deluded. The opinion of the late Dr: Imad-ud-Din is that the Mirza Sahib is an out and out fraud. He pronounces him a cunning schemer (chalak). He writes: “It looks to me as if a number of men in the same secret had formed a Committee, with the Mirza Sahib as Chairman, the purpose of which is to secure, by making Messianic claims, a large Muhammadan following, and then when the time is ripe, to make a political demonstration against the peace of the country” (Tauzin-ul-Aqwal, p.5).

In the numerous FATWAS, which Muhammadan Associations all over India have issued against the Mirza Sahib, the strongest words of denunciation are used. Thus he is called KAFIR ‘unbeliever’; DAJJAL ‘Anti-Christ’, mulhid ‘heretic’, murtadd ‘apostate’, KAZZAB ‘LIAR’, Be-Iman ‘Faithless’, Daghabaz ‘Deceitful’ etc; etc; with such epithets as these is the ‘certificate’ filled, with which Muhammadan orthodoxy has dismissed the Mirza Sahib from its fellowship and service.

The second judgment concerning the Mirza Qadiani is voiced in the quaint words of an old Afghani boxwala, uttered in my hearing, to the effect that the Mirza Sahib’s brain has become maddled “US KA DIMAGH BAITH GAYA”). This opinion concerning the Mirza Sahib is similar to the opinion of Festus concerning Paul that “much learning” has made him “mad” the following reflections of the old AFGHANI on the subject are too good to go unmentioned: “If the Amir of Kabul were only in authority here, how soon the Mirza Sahib would lose his head. Every body says what he pleases under the British Government. The lion and the goat drink from the same spring.” In connection with the theory of the Mirza Sahib’s insanity, it may not be without interest to mention that at least tow persons in the PANJAB, who are acknowledged to be insane, have lately claimed to be Jesus Christ, one a weaver of Ludhiana, and the other a former student of the Forman Christian College, Lahore. The madness of the latter takes the shape of writing periodical letters to the Principal of the College and urging that his claim to be the Messiah be spudily admitted. In the light of these facts, the theory that the Mirza Sahib himself is insane is certainly a possible one.

On the whole, however, it seems to me that the third judgment is the safest one, namely that the Mirza Sahib is honest, but self deceived. So far as I am able to judge, his writings everywhere have the ring of sincerity. His persistency in affirming his claims in the face of the most intense and bitter opposition is magnificant. He is willing to suffer on behalf of his claims. And besides this, if, in the sober and matter-of-fact West, Dr. John Alexander Dowie of Chicago can claim to be the promised Elijah, we ought not to be surprised if in the warmer and more imaginative East Mirza Ghulam Ahmad of Qadian has claimed to be the promised Messiah. To both alike may be granted a measure of pity on the ground that they are the probable victims of unconscious self-deception.

But whether the Mirza Sahb be consciously a deceiver or only self-deceived, one thing is pretty certain on the basis of all the evidence, and that is that he is an impostor. Malicious predictions of the death of people and scandalous insinuations against the character of Jesus Christ in the very spirit of a Celsus and Julian are not the works of one who has been sent from God. “By their fruits ye shall know them.” We need not altogether deny to the Mirza Sahib the possession of certain signs and the honour of fulfilling prophecy. For he and such as help to swell the fulfilment of the prediction found in the Apocalypse of Jesus (Matt. XXIV. 24), to wit that “there shall arise FALSE CHRISTS and FALSE PROPHETS, and shall show great signs and wonders; so as to lead astray, if possible, even the elect;” and also the prediction found in the Apocalypse of Paul (2 Thess. ii.9), where there is mention of one. “Whose coming is according to the working of Satan with all powers and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing.”

What about the future of the Ahmadiyyah movement? Last year Maulvi Abdul Karim, one of the disciples of the Mirza Sahib, asserted that “over 50,000 persons have accepted the messenger of God” (Rev of Rel, Aug: 1902. p. 336). And this year (Aug 1902) a prominent follower of the Mirza Sahib, told me that the number of adherents of the Ahmadiyyah movement, including men, women, and children, had already reached 70,000. I known not on what calculations these figures are based, nor am I able to check them, since the new Census Returns are not yet accessible but, however exaggerated these figures may be, it is pretty clear that the numbers of the new sect are increasing.

The Ahmadiyyah movement in India may in several respects, be compared with the BABI movement in Persia. Though the public career of Mirza ‘Ali Mohammad the BAB was very short, only six years, A.D. 1844-1850, and these mostly spent in prison and terminated by his execution, and though his followers suffered unspeakable persecution from the Persian Government, nevertheless (or possibly on account of this) the BABI movement has grown until the number of Persian BABIS is reckoned at from 500,000 to 1,000,000, Lord Curzon inclining to the latter figure. (Persia, Vol 1.p. 499). The Ahmadiyyah movement is still in its infancy. It may attract a large following from the ranks of orthodox Muhammadanism, very much in the same way that the ARYA SAMAJ is preying upon orthodox Hinduism, or Christian science upon orthodox christianity, if circumstances prove favourable. Circumstances unfavourable to the growth and perpetuity of the new sect would be, the speedy death of the founder without a strong and capable successor, or conflict with ‘the powers that be,’ or such a development of doctrine on the part of the Mirza Sahib as might scandalize his followers.

But the most important point of contact between Babism and Qadianism lies in the similar claims of their respective founders. The persian Mirza,’Ali Muhammad, at first claimed to be only the Bab, or gateway of approach, to the IMAM MAHDI, the twelfth or ‘concealed’ Imam, who was expected to come again, but afterwards he put in a claim to be the IMAM MAHDI himelf (Vid. The Episode of the Bab by Edward G. Browne M.A., Vol. ii.p. 290). Of the two rival successors of the Bab, namely Mirza Yahya Subh-i-Azak and Nurza Hussain ‘Ali Biha Ullah, the latter anticipated the former by claiming for himself, or at least allowing his followers to claim for him, that he was the promised Messiah. Thus the BIHAIS say that “Biha is Christ returned again, even as he promised,” and that “as each incarnation is superior to preceding one, Biha is greater than Christ.” (Vid.sell, Essays on Islam,p.79,83,97). Biha Ullah died at ACRE in 1892 and was succeeded by his son ‘Abbas Effendi Abdul Biha who is the present head of the movement. Abdul Biha “the servant of the Glory (of God)” claims to be in some mystical sense the same being as his father and therefore hear to all his titles and perfections (see THE MORNING STAR July 1, 1902,pp. 76-77). He is at once Abdul Biha and Biha Ullah. What a perfect parallel to the Mirza Qadianis claim to be both the servant of Ahmad (Ghulam Ahmad) and the promised Ahmad himself. Thus the Persian Mirza ‘Ali Muhammad and his self-appointed successor Biha Ullah divided between themselves the titles of ‘promised Mahdi’ and ‘promised Messiah,’ the one assuming the first title, and the other the second. But the Indian Mirza Ghulam Ahmad arrogates to himself Both Titles. Similarities cannot be pursued further in detail. Suffice it to say that in the Sufi type of doctrine taught, in the emphasis on the necessity of a permanent succession of Imams, in the employment of the allegorical method of interpretation, and in the general nature of the reforms inculcated, such as the abolition of religious warfare and the promulgation of the sentiment of loyalty toward the Government under which one lives, there is a striking resemblance between the Babi movement in Persian and the Ahmadiyya movement in India. In fact, the resemblance is so close as almost to suggest imitation. It is true that between these two movements, which have so many points of contact, there are also important differences, notably in their attitudes towards Christianity, the Babis being friendly and even fraternal, which the Ahmadiyyah movement rivals the Arya Samaj in the bitterness of its attacks on Christianity.

An interesting parallel may also be drawn between the Ahmadiyyah movement and the Arya Samaj. Both are distinctly Panjabi movement, the Ahmadiyyah being native to this province, while the Arya Samaj though as an organization born in Bombay, has yet become thoroughly naturalized in the Punjab and finds its greated triumphs here. In this respect they differ from the Aligharh movement and the Brahmo Samaj, which have arisen and flourished in the United Provinces and Bengal. It is remarkable that just as two reform movements have sprung up within the bounds of orthodox Muhammadanism, the Aligarh movement being marked by liberal and rationalistic tendencies and the Ahmadiyyah movement by a conservative temper; so two reform movements have grown up in the bosom of orthodox Hinduism, the Brahmo Samaj representing a very rationalistic form of Hinduism, while the Arya Samaj, on the other hand, represents a far more conservative type.

What should be the attitude of Christian apologist toward the Mirza Sahib? Hitherto the practice has been to largely to ignore him, the only important exception being found in the Nur-Afshan, and in the Amritsar controversy, together with the literature which has grown out of it. The theory has been that it would be almost Infra Dig to give to his wild statements and absurd claims the honour of a serious examination. And besides it has been felt that since the Mirza Sahib loves notoriety and thrives on it, the proper thing to do is to defeat this desire by refusing to notice him. The proverb has also been applied to him: “Give him rope enough and he will hang himself,” the belief being that in his “Vaulting ambition” he will overdo the matter and defeat his own purpose. But it seems to me that the policy of ignoring the Mirza Sahib is in danger of being misunderstood. The refusal to answer him may be interpreted by thousands of ignorant Muhammadans as inability of his followers. Prof J.N. Farquhar of Calcutta condescended to answer an adventurer like Thakur Khan Chandra ji Verma, lest a refusal to answer him should be misinterpreted. The same reason holds good in the case of the Mirza Sahib. Public disputation of course is rarely to be commended. But in my opinion there is a decided need of carefully prepared pamphlets and handbills to be widely distributed among Muhammadans, exposing the baselessness of the Mirza Sahib’s views concerning the death of the Lord Jesus Christ. Other points may be safely left to be dealt with the Vigorous polemic of Muslim orthodoxy.

Lastly, what thoughts suggest themselves in connection with the Qadiani movement?

  1. The Ahmadiyyah represents a revolt from orthodox Islam in the direction of a more mystical and emotional type of piety. In this respect, too, it is akin to the Babi movement. It hungers after a personal manifestation of God, and it professes to have found this in the person of the Mirza Sahib. It reveals a longing more or less sincere for a revival of religion in the world. In these respects, it is a good illustration of the ferment and unrest, the groping after something that will satisfy, which characterizes the religious life of India today.
  2. The Ahmadiyyah is thus a kind of half way house between Islam and Christianity. Muhammadan converts, who relapse, have already shown a tendency to find their resting place in the Ahmadiyyah; and, on the other hand, some who were for time under the influence of the Mirza Sahib have become decided christians. (Vid. Mukhtasar Kawaif-i-Yusafi, 1894, for an account of such an experiment). All the more is the latter a possibility, since the Mirza Sahib’s assumed character as the promised Messiah makes it inevitable that his followers will become more or less familiar with the ideas and phraseology of the Bible, and such knowledge will doubtless in God’s providence contribute sooner or later to coming of His Kingdom in the hearts of many.
  3. The vigour and enthusiasm with which the Messiah of Qadian, in season and out season publishes, his own name and sounds forth his own praises, puts us to shame whose only mission it is to make known the more of Jesus Christ, the true Messiah and the Saviour of the world.

The hope of the world is not in the Messiah of Qadian, so notorious for malevolent predictions; but in Jesus Christ of Nazareth who loved His enemies and gave His life for them.

  1. The Mirza Sahib’s claim to be the promised Messiah has stirred up endless discussion within the ranks of Indian Muhammadanism. His very claim has by contrast forced to the front the person and claim of Him whom christians and Muhammadans alike recognize as the Messiah sent of God.
  2. And finally the Mirza Sahib’s own impressive diagnosis of the moral and spiritual evils of the day both in Islam and in Christianity ought to help to constrain us, not indud to give thanks that the promised deliverer has already come and is in our midst, but rather to lift up our eyes with longing and prayer to God that soon, whether through a personal appearing in glory to rule the earth in righteousness, or through a widespread and powerful outpouring of His spirit, the Christ of God may come.

POSTSCRIPT ——- According to the Report of the Census of India for 1901, Vol. Xvii, p. 143 “the sect return shows 1,113 followers, males over 15, of Mirza Ghulam Ahmad of Qadian.” Mr. H. A. Rose, the editor of the Report, says that “the return is probably a complete one” for the Panjab and North-West Frontier Provinces. Ten thousand would probably be a liberal estimate for all India of the Mirza Sahib’s following including man, women, and children.


References

Footnotes
Ref Notes
1 See his writings [Didi-Haqq], [Gul Shigufta] and [Hidayat Name].
2 Arabic Text in original footnote: (Sura LXI.6.)
3 Arabic Text
4 (Vid. Ref: of Rel., Feb 1902, n 66 My attitude towards the British Government”, 1895, p.7: “Jesus Christ had impaired pure and simple teachings to his disciples in the shape of Injil, which was deliberately corrupted by his subsequent so called followers to such an extent that the present God of Christians can in no way be identified with the God of the Son of Mary.”).
5 Zarurat-ul-Imam, p, 24.
6 Reply to the Kashf-ul-Ghita p.1.
7 “A man who drinks wine so long as he lives and likes the company of women of dubious character, sinners and drunkards, does not present an example worthy of emulation”

 

“The Promised Messiah” by Mirza Mubarak Ahmad (1968)



Intro

My team and I have found a rare book on Ahmadiyya.  Its called “The Promised Messiah” by Mirza Mubarak Ahmad, who was one of the oldest sons of Mirza Basheer-uddin Mahmud Ahmad.  Not to be confused with other Mirza Mubarak Ahmad, who would have been his uncle, instead he died in 1907.  This book came from a speech that Mirza Mubarak Ahmad delivered as an address on 22nd October 1968 to the 19th Annual gathering of Indonesian Ahmadis at Jakarta.  He also wrote “Our Foreign Missions” (1958) which explains the spread of Ahmadiyya in the world.

The link to the book
https://archive.org/stream/ThePromisedMessiahByMirzaMubarakAhmad/The%20Promised%20Messiah%20by%20Mirza%20Mubarak%20Ahmad_djvu.txt

The book

Born in 1835 in Qadian (India), Hazrat Mirza Ghulam 
Ahmad remained devoted to the study of the Holy Quran, 
and to a life of prayer and exertion. Finding Islam 
the target of foul attacks from all directions, the for- 
tunes of Muslims at a low ebb, faith yielding to 
doubt and religion only skin-deep, he undertook a 
vindication and exposition of Islam, first in his epoch- 
making Barahin-i-Ahmadiyya, issued in four volumes. 
Islam, he said, was a living faith, by following which man 
could establish contact with his Maker and enter into 
communion with Him. The teachings contained in the Holy 
Quran and the Law promulgated by Islam were designed 
to raise man to moral, intellectual and spiritual perfection. 
He announced that God had appointed him the Messiah 
mentioned in the prophecies of the Bible and the Holy 
Quran. In 1889 he began to enrol for his Movement now 
established in centres and mosques for the preaching of 
Islam all over the world. His 80 books were written 
mostly in Urdu, but some in Arabic and Persian. After 
his death in 1908 he was succeeded by Hazrat Maulawi 
Nuruddin, his first Khalifa. On the death of Hazrat 
Maulawi Nuruddin in 1914, he was succeeded by his 
second Khalifa, Hazrat Mirza Bashiruddin Mahmud 
Ahmad, who was also his promised son. Hazrat Mirza 
Bashiruddin Mahmud Ahmad died in 1965 and was 
succeeded by Hazrat Mirza Nasir Ahmad, a grandson of 
the founder. 



THE PROMISED 
MESSIAH 



MIRZA MUBARAK AHMAD 



THE PROMISED 
MESSIAH 



MIRZA MUBARAK AHMAD 






A brief study of the personality and character of Hazrat 
Mirza Ghulam Ahmad, Founder of the Ahmadiyya Move- 
ment in Islam, delivered as an address on 22nd October 1968 
to the 19th Annual gathering of Indonesian Ahmadis at 
Djakarta. 



PUBLISHED BY KENT PUBLICATIONS 
Printed in England by Lonsdale & Bartholomew Printing Limited 



MIRZA MUBARAK AHMAD 



Grandson of Hazrat Mirza Ghulam Ahmad, the Promised 
Messiah and Mahdi (peace be on him), Mirza Mubarak 
Ahmad was born in May 1914, nearly two months after his 
father, Mirza Bashiruddin Mahmud Ahmad, the late Head 
of the Ahmadiyya Movement, was elected as the Second 
Successor of the Promised Messiah. 

On completing his studies in Arabic and graduation from 
the Punjab University, Mirza Mubarak Ahmad dedicated his 
life to the service of Islam and at present directs the affairs 
of the Tahrik-i-Jadid, Anjuman Ahmadiyya (Pakistan) of 
which he is the Chief Director. In that capacity he controls 
the Movement's various Missions outside the Indo-Pak 
sub-continent and in this connection has visited most of the 
European countries, the U.S.A., Middle East, Hong Kong, 
Thailand, Japan, Philippines, some countries of West Africa 
and Malaysia as well as Indonesia. 



Dear Brethren, 

Today I would like to speak on some aspects of the 
character of the Promised Messiah, the Founder of the 
Ahmadiyya Movement, peace and blessings of Allah be on 
him. Although I have not the honour and good fortune of 
being a Companion of the Promised Messiah, peace be on 
him, having been born several years after his demise, yet 
I have the honour of being related to him both spiritually and 
physically and my heart prostrates itself before my Lord for 
this great favour. I am a son of his illustrious Companion 
and Promised Son and Successor, the late Hazrat Mirza 
Bashiruddin Mahmud Ahmad (Allah be pleased with him), 
whom God declared to be His image in respect of his moral 
and spiritual excellences and of his piety and righteousness. 

Thus, though I have not seen the Promised Messiah, yet 
I have the good fortune of having seen the one who was his 
image in virtue and piety, and, in that sense I may say, I have 
seen him. However, as I am not a Companion myself, I shall 
base all my statements entirely on the reports of the Com- 
panions of the Promised Messiah, peace be on him. 

At the very outset I shall quote his illustrious Companion 
Hazrat Mir Muhammad Ismail (Allah be pleased with him), 
who had also the honour of being his brother-in-law. 
Describing his physical figure and features, he says: 

"Ahmadis are, by the Grace of Allah, to be found all 
over the world. But there is a world of difference between 
the Ahmadis who have seen Ahmad, and those who have not 
seen him. The bliss of having seen him and enjoyed his 
company still pervades the hearts of those who had seen 
him. There is a great deal of difference between a picture 
and its original; but the difference is perceived only by one 
who has seen the original. Instead of trying to give a 
detailed account of his physical figure and features, I may 
describe him in a single phrase: He was an excellent example 
of manly grace. 

"This description will, however, remain incomplete if I do not 
add that this manly grace was accompanied by a spiritual 
lustre and effulgence. Indeed he was sent to illustrate 
the beauties of Islam, but Allah blessed him with physical 
grace also, which attracted the hearts of those who saw him. 

11 



"He was fair of complexion. His figure was well pro- 
portioned. No shock, grief, trial or tribulation could turn 
him pale. His blessed face ever shone like a piece of pure 
gold. A cheerful smile always played on it. Those who saw 
him used to say: If this person were a liar, and were himself 
conscious of his being a liar, how could he have this cheerful- 
ness and these signs of bliss, victory and tranquillity on his 
face? These outward signs of piety and righteousness can 
not reflect an evil inward. Likewise, the light of faith can not 
radiate from the face of an impostor. 

'There never was any sign of perplexity or grief on his 
face; the visitor always found a smile and cheerfulness 
playing on it. His eyes habitually remained half-closed. 
There was always an expression of keen insight, farsighted- 
ness and intelligence on his forehead. His bearing and dress 
betrayed no kind of formality. After his Prototype, the Holy 
Prophet, peace and blessings of Allah be on him, he had, 
indeed, some regard for his appearance, but absorption in 
or too much attention to it was alien to his dignified bearing. 

"Having described his external and physical grace, T would 
now mention some incidents regarding his internal excel- 
lences. First and foremost, was his love of Allah. That is 
the strongest link between the Creator and His creatures. 
Reflection on the marvellous manner how this Divine love 
started in his life, produces a state of ecstasy in every one 
that possesses a feeling heart. It was in his youth, when 
the desire for worldly progress and material comfort and 
prosperity is the strongest in man's mind, that one day his 
father sent a message to him, through a landholder of the 
locality, to the effect that, being on friendly terms with a 
high government official, he might be able to persuade him 
to give his son a good job if the latter would like it. On this, 
he, at once, said : 'Please tell my father that I am thankful 
to him for his love and affection for me, but he need not worry 
about any job for me, for I have already secured the job 
I liked.' " (Siratul Mahdi). 

His father always worried how this child of his would fare 
after his death. But the God of Islam is a very Faithful and 
Appreciating Lord. Just before his father breathed his last, 
God consoled him with the mighty revelation : 

12 



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( * 
s 



*^ 






"Is not Allah sufficient for His servant?" (Tazkirah). 

The Promised Messiah, peace be on him, often used to say 
that this message came to him with such glory and majesty 
that it settled firmly in his heart like a steel nail hammered 
into a block of wood, and that from that moment on Allah 
took care of him in a way that has no parallel in the care 
of a father, relative or friend. He often said that after this 
Revelation, he received so many favours from Allah that it is 
not possible to count them — (Kitabul Bariyya). 

Dilating on an aspect of this Divine care and guardianship, 
at one place, he says with a feeling of extreme gratitude: 



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LSUJ 



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"There was a time when the crumbs fallen from the tables 
of others constituted my food, but today, by the Grace of 
Allah, whole families are being entertained at my table." 

One landholder of the locality, perhaps the same through 
whom his father had sent him the message regarding employ- 
ment, has said that once a high official or estate-holder said 
to his father, "I have heard that you have a younger son, too, 
but I have never seen him". On this his father said, with 
a smile, "Indeed, I have a younger son, but he is like a newly 
married bride who is seldom seen. If you want to see him, 
you may find him in some corner of the mosque, for he 
remains mostly in the mosque, and takes no interest in 
worldly affairs." 

What a wonderful phenomenon ! The Promised Messiah, 
peace be on him, renounces the world for the sake of Allah, 
and Allah starts showering spiritual and temporal favours 

13 



upon him. In fact, Allah placed the good things of both the 
worlds at his feet, but for him, in comparison with Divine Love 
and nearness to Him, nothing else had any significance at all. 
Supplicating Allah, in one of his Persian poems, he says: 

"O Thou, to Whom my soul, my heart and every particle 
of mine are dedicated, open wide to me, out of Thy Mercy 
and Grace, all the gates of Divine Realisation. The philo- 
sopher who seeks to know Thee through his intellect and 
reasoning, is devoid of intellect and reasoning, for the secret 
way that leads to Thee is far above reasoning and intellect. 
None of these has gained any awareness of Thy sacred Pre- 
cincts, whoever has gained such awareness has gained it 
through Thy Boundless Grace. Indeed, Thou dost bestow 
both the worlds upon the Lovers of Thy Refulgent Counten- 
ance, but in the eyes of Thy servants and lovers, the two 
worlds together are as nothing". (Chashma-i-Masihi). 

At another place he says : 

"In both the worlds, Thou alone art the Object of my 
love, and that which I ask of Thee is but Thyself". (Barahin 
Ahmadiyya). 

When the time of his departure from this world drew 
near, he received frequent revelations regarding the approach 
of his demise. But as he had perfect love for Allah, and had 
so strong a faith in the Hereafter, as if he were an eye-witness 
to it, he continued despite these repeated revelations calmly 
and devotedly absorbed in the Service of Faith, as though 
nothing made any difference to him at all. Indeed, he stepped 
up his activities more than ever, realising that he was soon 
going to meet His Beloved, and should, therefore, pluck as 
many flowers as possible, to place at His Holy Feet. (Silsila 
Ahmadiyya). 

At one place, the Promised Messiah makes mention of 
Divine Love in a way, as if he were talking with Allah, 
intoxicated with the holy wine of Divine Love. He says : 

"I can not count the signs I have seen, but the world 
has not seen them. My Lord, I know Thee, Thou alone art 
my God. My soul rejoices at the mention of Thy Name, 
even as a small child rejoices at the sight of its mother. 
But most people do not recognize me, nor have they accepted 
me." (Tiryaqul Quloob). 

14 



At another place, citing Allah as witness, he says: 

"Behold, my soul is flying towards Thee, in perfect trust 
in Thee, even as a bird flies towards its nest. So I seek Signs 
of Thy Majesty and Power, not for myself, but that people 
may know Thee and accept Thy holy Way." (Zamima 
Tiryaqul-Quloob) . 

In one of his Persian Poems, published in the "Haqiqatul- 
Mahdi", he says : 

"By virtue of the relationship I have cultivated with Thee 
and in the name of the sapling of love that I have planted 
deep in my heart, I call upon Thee, Who art my Shelter, my 
Support and my Citadel, to come forth and clear me of the 
charges levelled against me. 

"Illumine my face with the light of the fire that Thou hast 
kindled in my heart whereby hast Thou utterly consumed 
and destroyed all save Thyself and convert the darkness of 
my night into day." 

Allah, the Most Exalted, recognized and appreciated his 
love for Him in a manner befitting His Infinite Mercy and 
matchless attribute of Appreciation. He was greeted with 
the revelation : 



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"I esteem thee as I esteem My Unity and My Singleness. 
I esteem thee as My son. I am with thee, O son of the 
Messenger of Allah." 

That is, Allah says : O Messiah of the Muslim Dispensation, 
thou art the bearer of the standard of My Unity, and art the 
restorer of its blessings, so I esteem thee as I esteem My 
Unity and Singleness. The followers of the Messiah of the 
Mosaic Dispensation falsely call him the "Begotten son of 
God." So My Majesty and My Self-Esteem demand that 
I should love thee as dearly as a son, so that it may become 
manifest to the world that even a disciple of Muhammad, 
peace and blessings of Allah be on him, can be raised to the 

15 



Spiritual dignity of the son of God. Further, thou art 
engrossed, day and night, in the service of the Faith of My 
Chosen Prophet, Muhammad, peace and blessings of Allah 
be on him, and art selflessly devoted to him in love and thus 
thou art as a spiritual son to him also. So, in thy capacity 
as his spiritual Son, I bestow My Eternal Love on thee and 
bless thee with My Eternal Companionship. 

The Promised Messiah, too, had a proper estimation of 
Allah's love for him, His being with him and His jealous 
regard for him. In 1904 a criminal complaint was preferred 
against him by one Maulvi Karam Din. The Hindu magis- 
trate trying the case harboured an evil design against him 
out of bigotry, and had made up his mind to send him to 
gaol. At the time when he was informed of the Magistrate's 
design, he was indisposed and was lying in bed. As soon as 
he heard of this design he got up, and said majestically: 
"Let him lay his hand on the Lion of God, and see the 
consequences." The design was miraculously frustrated and 
the Magistrate suffered humiliation. 

Sisters and brothers, I have given you a very brief and 
inadequate account of the Promised Messiah's love for God, 
and God's love for the Promised Messiah, peace be on him. 
Now, it is up to you to sow this seed of love in your hearts, 
and to nourish it with the water of Divine love. 

Next to his love for God, came his love for His Prophet. 
In this case also, the Promised Messiah's love is unparalleled. 
He describes it in a couplet: 

"Next to my love of God, I am intoxicated with the love of 
Muhammad. If this be infidelity, by God I am a confirmed 
infidel." 

Hazrat Mirza Bashir Ahmad (Allah be pleased with him), 
who was the second among the Divinely promised children 
of the Promised Messiah, peace be on him, and occupied 
a lofty position in the service and the training and instruction 
of the Community, has said : 

"This humble one is a son of the Promised Messiah, and 
this is a great blessing, for which I do not have adequate 
words to express my gratitude to God, nay, I do not even 
have an idea of what would be adequate gratitude. However, 
I shall, one day, die and appear before God. Bearing this 

16 



in mind, and citing God as my witness Who is ever with me, 
and is seeing me, I affirm that I have never seen on any 
occasion when on the mere mention of the Holy Prophet, peace 
and blessings of Allah be on him, tears did not well up in the 
eyes of the Promised Messiah, peace be on him. His heart and 
mind, nay, every particle of his body, was filled with the 
love of his Master, Muhammad, the Leader of the Universe 
and the Pride of creation," 

Once the Promised Messiah, peace be on him, was strolling 
alone in the small Mosque, called Masjid Mubarak, which 
was a part of his house, and was reciting something in a very 
low tone while tears coursed down his cheeks. At that time, 
one of his disciples chanced to come in and heard him 
reciting the following couplet, which was composed and 
recited soon after the demise of the Holy Prophet, peace 
and blessings of Allah be on him, by his Companion, Hassan 
BinSabit: 



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"Thou wert the pupil of my eye, which has now become 
sightless. After thee let any die who may so will, I was 
fearful of thy death alone." 

It is well known that the Promised Messiah, peace be on 
him, experienced every type of distress and was the victim of 
cruel and sustained persecution at the hands of his opponents, 
he suffered numerous tragic bereavements in the deaths of 
his children, relatives, friends and devoted disciples, yet his 
eyes never betrayed the emotions of his heart. But, while 
reciting, in seclusion, a couplet relating to the demise of his 
beloved Master, the Holy Prophet, peace and blessings of 
Allah be on him, the tragic event having taken place thirteen 
centuries earlier, his eyes overflowed with tears. 

I would fervently entreat my brethren who have not yet 
recognized the Promised Messiah, peace be on him, and have 
not yet joined his Community to assist his Divine Mission, 

17 



to reflect, in a spirit of earnest seeking after God and 
righteousness, over this one single point: 

Can one, who, thirteen centuries after the demise of his 
Master, is as sorely grieved and distressed at his loss as one 
is at a sudden calamity, throw off lightly the yoke of loyalty 
and servitude to him? Man has, now and then, to bear dire 
calamities and shocks. Parents are bereaved of their children, 
and children of their parents; husbands are bereaved of their 
wives, and wives of their husbands. Time, however, gradually 
heals the wounds and injuries so inflicted. But consider how 
deep and intense the love of that heart must be, the anguish 
of which proceeding from the loss of its beloved thirteen 
centuries earlier, would not be assuaged by the passage of 

time. 

Hazrat Nawab Mubaraka Begum, the eldest daughter of 
the Promised Messiah, peace be on him, and one of his 
Divinely promised children, who is blessed with great 
intellectual capacity and discernment and whose reports 
carry great weight, narrates that once the Promised Messiah, 
peace be on him, was indisposed, and was lying on a cot in his 
chamber. Hazrat Ammajan (the consort of the Promised 
Messiah, known in the Jamaat as Ummul-Muminin) and 
Hazrat Mir Nasir Nawab Sahib (Ammajan's father) were in 
his company. The talk turned on Hajj (Pilgrimage) to 
Mecca. Hazrat Mir Sahib suggested that as the journey to 
the Hedjaz had become much easier than of yore, the 
possibility of performing the Pilgrimage should be considered. 
At the thought of visiting the Sacred Shrines of Mecca and 
Medina the Promised Messiah's eyes began to run with 
tears ; while wiping them off he observed : 

'This is my heart's desire; but I doubt whether I could 
endure the sight of the Sacred Tomb of the Holy Prophet, 
peace and blessings of Allah be on him." 

(This incident has been published in the booklet: Traditions 
Reported by Hazrat Mubaraka Begum. I have, however, 
heard it directly from her.) 

It is due to this intense love for the Holy Prophet, peace and 
blessings of Allah be on him, that every poem or piece of 
prose, written in his praise by the Promised Messiah, peace 
be on him, is, as it were, an ocean of love, containing 

18 



innumerable pearls and jewels. Here is an English rendering 
of some of the verses from one of his Persian poems : 

"A wonderful light illumines the soul of Muhammad; of 
rare beauty are the rubies to be discovered in the spiritual 
mines of Muhammad. 

"If thou seekest proof of the truth of Muhammad, fall in 
love with him : for Muhammad is the clearest proof of the 
truth of Muhammad. 

"In the pursuit of his path, were I to be slaughtered or 
burnt to death, I would not turn away from the door of 
Muhammad. 

"Thou hast illumined my soul with love, O soul of Mu- 
hammad, my soul yearns to lay itself down for thee." 

(Aina-i-Kamalat-i-Islam .) 

Likewise, in an Arabic poem, addressing the Holy Prophet, 
peace and blessings of Allah be on him, he says : 

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19 






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"Look upon me with compassion and tenderness, my 
Master, I am the meanest of thy servants. 

"Beloved, thy love has penetrated my soul, my mind and 
my heart. Not for a moment, not for a second, is my mind 
free of the remembrance of thy countenance, O garden of my 
delight. My body is eager to fly towards thee, would that I 
possessed the power of flight." 

(Aina-i-Kamalat-i-Islam.) 

Sincere love naturally manifests itself through sacrifice and 
jealous regard for the beloved. A true lover is always jealous 
for his beloved, and is ever ready to sacrifice himself for his 
sake. The Promised Messiah, peace be on him, had a very 
jealous regard for his Master and Teacher, Muhammad, 
peace and blessings of Allah be on him. Referring to the 
false and outrageous accusations of Christian missionaries 
against the Holy Prophet, peace and blessings of Allah be 
on him, the Promised Messiah, peace be on him, says: 

"Christian missionaries have fabricated innumerable false 
charges against our Prophet, peace and blessings of Allah 
be on him. Nothing has lacerated my heart so grievously 
as the mockery and ridicule these people have heaped upon 
our Holy Prophet, peace and blessings of Allah be on him. 
Their cutting remarks against the best of men, have severely 
wounded my heart. God is my witness that if all my children, 
children's children, friends, colleagues and helpers were 
slaughtered before my eyes, my limbs were torn apart, the 
pupils of my eyes were plucked out, all my designs were 
frustrated, and I was deprived of every pleasure and comfort, 
the agony imposed upon me by these vile attacks on the Holy 
Prophet, peace and blessings of Allah be on him, would still 
far transcend the pain and suffering entailed by the miseries 
I have enumerated. So, Lord in Heaven, I implore Thee, 
cast a look of mercy and compassion on me, and deliver me 
from this grievous trial." (Aina-i-Kamalat-i-Islam.) 

20 



Once the Promised Messiah, peace be on him, was waiting 
for a train outside the Lahore railway station when Pandit 
Lekhram, who perished later in fulfilment of a prophecy of 
the Promised Messiah, happening to pass near and learning 
of the presence of the Promised Messiah, approached to pay 
his formal respects to him. The Promised Messiah, peace 
be on him, was preparing for the Prayer Service. Pandit 
Lekhram greeted him with Salam. But the Promised 
Messiah did not respond as if he had not noticed him. 
Pandit Lekhram then approached the Promised Messiah 
from another side, and offered Salam, again. The Promised 
Messiah remained silent. When Pandit Lekhram had left, 
some one said to the Promised Messiah : Sir, Lekhram came 
and offered Salam to you. The Promised Messiah observed : 
"He reviles my Master and tenders Salam to me." That was 
the reaction of one who was courtesy and mercy personified 
for people of all classes and creeds, who treated people of 
all nationalities and communities with the utmost kindness 
and sympathy. But where the honour of his beloved Master 
was involved, he was uncompromising. 

Another incident, which illustrates the same trait of his 
character, took place on the occasion of a religious conference 
held in Lahore. The Arya Samaj arranged an inter-religious 
conference in Lahore. The organisers of the Conference 
requested the Promised Messiah also to prepare a paper to 
be read at this Conference, and assured him that there 
would be no speeches at the Conference which might offend 
the susceptibilities of any section. The Promised Messiah, 
peace be on him, prepared a paper, and made it over to one 
of his distinguished disciples, Hazrat Maulvi Nuruddin 
Sahib, who later became his First Successor, to read it at 
the Conference. Accompanied by some other Companions 
of the Promised Messiah, Hazrat Maulvi Sahib attended the 
Conference. An Arya lecturer, in violation of the under- 
taking that nothing would be said at the Conference that 
might hurt the religious sentiments of others, adopted a very 
disrespectful attitude towards, and made vile attacks on, 
the Holy Prophet, peace and blessings of Allah be on him. 
When this fact was reported to the Promised Messiah, peace 
be on him, he expressed great displeasure at the continued 

21 



presence at the Conference of Hazrat Maulvi Nuruddin and 
the other Ahmadis who had accompanied him during the 
offensive speech. He repeated with great vehemence: 

"Why did you continue in a meeting in which our Holy 
Prophet, peace and blessings of Allah be on him, was being 
reviled? Why did you not leave the meeting at once? How 
did your sense of veneration for the Holy Prophet and your 
sense of self-respect allow you to sit silent, and listen to 
scurrilous remarks on your Beloved Master?" 

Then he recited, very emphatically, the Quranic verse: 










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"When the Signs of Allah are rejected and mocked at, do 
not continue to sit with them until they take up some other 
topic. 4.141." (Seeratul-Mahdi.) 

Can any other example of such sensitive love and jealous 
regard for the Holy Prophet, peace and blessings of Allah 
be on him, be presented in this age? The whole life of the 
Promised Messiah, peace and blessings of Allah be on him, 
and every small and great incident of his life testify to his 
overpowering regard and love for the Holy Prophet, peace 
and blessings of Allah be on him. 

Having described his love for Allah and His Prophet, I 
would now like to relate some incidents of his sublime morals 
and noble conduct chosen at random. It is, indeed, beyond 
my capacity to encompass all the different aspects of his 
character; nor is it possible for me, within the limited time 
at my disposal, to shed full light even on some particular 
phase of his character. I shall describe a few incidents, by 
way of illustration only, so that, those who belong to his 
Jamaat may strive to follow his noble example, and those 

22 






who have not yet joined his Jamaat, may consider whether 
or not they are incurring the displeasure of God by rejecting 
him. 

The Holy Prophet, the Leader of mankind, the Seal of 
Prophets, peace and blessings of Allah be on him, has been 
described by Allah as one possessing the Most Sublime 
Character. Allah says in the Holy Qunin: 




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"Surely, thou dost possess the Most Excellent Morals. 
68.5." 

That is to say, the teaching brought by him, and his 
character, are both perfect. So it follows that his Messiah, 
who was his Perfect Counterpart, and was imbued with his 
character, and was lost in his love, reflected the moral 
excellences that his Master and Prototype presented to the 
world. Hence, I shall relate a few incidents that illustrate 
his sublime moral qualities. 

First, I should like to present a piece of his own writing 
that represents his noble sentiments. He says in his book 
"Arbaeen" : 

"I would like to make it known to all Muslims, Christians, 
Hindus and Aryas that I have no enemy in the world. I love 
mankind as dearly as an affectionate mother loves her 
children, nay, even more. I am the enemy of false beliefs 
and doctrines only, which undermine truth. To be inspired 
by sympathy towards my fellow beings is my duty. To hate 
falsehood, 'shirk' (setting up equals to Allah), injustice and 
wrong-doing, and all sorts of malpractices and misbehaviours, 
is my principle." 

The Holy Prophet has exhorted Muslims to reflect and 
illustrate Divine Attributes : 

"Imbue yourselves with Divine Attributes." 
Thus, the Promised Messiah's statement, "I love mankind 
as dearly as an affectionate mother loves her children, nay, 
even more," was only the reflection of the Divine Attribute 

23 



of "Rahmaniyyat" (Graciousness) in him. It is a fact that 
every moment of his life was devoted to the service of 
mankind, and hundreds of incidents of his life testify to 

this truth. 

One of his Companions, Hazrat Maulvi Abdul Karim 
(Allah be pleased with him), who was very close to him, and 
lived in a part of his very house, and was much loved by him, 
has related that during the days when Plague was rampant 
in the Punjab, and innumerable people were daily falling 
victims to that dreaded epidemic, he once heard the Promised 
Messiah, peace be on him, praying in seclusion, and was 
struck with wonder at what he heard. He says: 

"There was so much pathos and anguish in his voice that 
it melted the heart of one who heard it. He was crying and 
weeping at the Divine Threshold like a woman in travail. 
When I paid heed to what he was saying, I heard him 
praying for God's creatures to be saved from the scourge of 
the Plague, repeating, Tf these people are destroyed by 
Plague, who will worship Thee?' Just ponder, this prayer 
was being offered to save the people from punishment that 
constituted a cogent proof of his truth, and was in fulfilment 
of a Divine Prophecy the non-fulfilment of which might make 
the truth of his claim to Messiahship dubious in the sight of 
those who lacked proper understanding and insight. But 
the heart that was imbued with, and reflected Divine 
Attributes, was restless in concern for God's creatures, and 
was fervently and pathetically supplicating its Lord : 'Lord, 
Thou art Merciful and Compassionate; deliver Thy creatures 
from this calamity, and open some other way for their 
guidance.' " 

Pandit Lekhram was one of the leaders of the Arya 
Community, and was a bitter enemy of Islam. When his 
vilification of the Holy Prophet, peace and blessings of 
Allah be on him, transgressed all limits, despite repeated 
warnings he would not desist, the Promised Messiah, peace 
be on him, challenged him to a Prayer Duel, and in conse- 
quence prophesied that Lekhram would perish by the hand 
of a mysterious assassin, and Lekhram perished in fulfilment 
of this Prophecy. But, while, on the one hand, the Promised 
Messiah was naturally happy at the fulfilment of a Divine 

24 






Sign in favour of Islam, on the other, he was distressed at the 
death of Lekhram. He wrote: "I am experiencing a curious 
mixture of feelings. I am glad and also distressed at the same 
time. I am thinking that if Lekhram had turned to God, 
and had abstained at least from using vile language against 
the Holy Prophet, peace and blessings of Allah be on him, 
I would have prayed for him, and I believe that even if he 
had been cut into pieces, he would have survived." (Siraj 
Munir.) 

In the matter of friendship and loyalty, too, he had no 
peer. His beloved companion, Maulvi Abdul Karim Sahib 
has reported that one day the Promised Messiah said : 

"It is part of my nature that if one makes friends with me, 
I have so much regard for this tie of friendship that whatever 
he may, later, turn out to be, I can not cut asunder from 
him. Of course, if he himself cuts asunder, I am helpless. 
Should I find a friend of mine lying drunk in the market place, 
I would, without any fear of what people might say, carry him 
home and tend him. 

"The tie of friendship is a very precious one, it should 
not be broken off lightly. If something very unbecoming 
or untoward proceeds from a friend, it should be overlooked 
and borne with fortitude." ("Sirat Masih Mauood," by 
Maulvi Abdul Karim.) 

There was, in Qadian, a gentleman named Budhamal. He 
was a bigoted Arya, and was one of the foremost in opposi- 
tion to the Promised Messiah, peace be on him. When, in 
fulfilment of a Prophecy of the Holy Prophet, peace and 
blessings of Allah be on him, the Promised Messiah laid the 
foundation of a Tower at the big Mosque of Qadian, the 
Hindus of Qadian petitioned the Deputy Commissioner of 
Gurdaspur to stop the erection of the Tower, on the plea 
that it would destroy the privacy of their homes. It was a 
paltry excuse, first because it is not possible to distinguish 
any one from the top of a high tower, and secondly, supposing 
that there was any risk of such exposure, it would affect all 
women, including Ahmadi women. However, the Deputy 
Commissioner, in accordance with the normal procedure, 
sent this complaint of the Hindus to the Magistrate of the 
Circle for investigation and report. The Magistrate came to 

25 






Qadian, met the Promised Messiah, and inquired about the 
construction of the Tower. The Promised Messiah, peace be 
on him, explained to the Magistrate that the tower was not 
going to be used for any display or for sight-seeing, its 
purpose was purely religious, namely, to fulfil a Prophecy 
of the Holy Prophet, peace and blessings of Allah be on 
him, and to make the Call to Prayer so that it could be heard 
at a long distance. He added that it would be fitted with 
strong lights, also. The Magistrate said that the Hindu 
gentlemen, who were sitting there with him, complained that 
it would destroy the privacy of their homes. The Promised 
Messiah, peace be on him, said: "Their complaint is not 
based on any sound ground. It proceeds merely from their 
hostile attitude towards me, for there is no question of any 
disturbance of privacy." Pointing to Lala Budhamal, he 
added, "Here is Lala Budhamal, ask him if there ever was 
an opportunity of my helping or doing a favour to him and 
his friends and I failed to do so. Ask him further, if he and 
his friends had any opportunity of doing me harm, and they 
did not take advantage of it against me." Hafiz Raushan 
Ali Sahib, who was a great scholar and divine of the Ahmad- 
iyya Movement, has stated: "Hearing this, Lala Budhamal 
was so embarrassed that he uttered not a single word and 
dared not even to lift his eyes to face the Promised Messiah." 
(Siratul-Mahdi.) 

Towards his friends and companions, the Promised 
Messiah, peace and blessings of Allah be on him, was pardon 
and kindness personified. Hazrat Maulvi Abdul Karim 
Sahib has written in "Sirat Masih Mauood" : 

"When the Promised Messiah, peace be on him, was 
writing his Book 'Aina-i-Kamalat-i-Islam', he handed over 
two sheets of the manuscript he had written to Maulvi 
Nuruddin Sahib (later his First Successor, Allah be pleased 
with him) to deliver them to me for me to translate them into 
Persian. The subject matter of these sheets had special 
significance in the eyes of the Promised Messiah himself. 
It so happened that the sheets were mislaid by Maulvi Sahib. 
As the Promised Messiah, peace be on him, sent me the por- 
tion of the manuscript he wrote every day, to be translated 
into Persian, and as I had not received that day's material in 

26 






time, I was naturally concerned over the delay. So I said 
to Maulvi Nooruddin Sahib, I have not received today any 
material from Hazrat (Promised Messiah) for translation; 
the press man is waiting for material, it is getting late. 
I cannot account for this unusual delay.' As soon as he 
heard these words from me, Maulvi Sahib turned pale. He 
searched for the sheets but he could not find them, so he 
was extremely worried. When it was reported to the Promised 
Messiah, peace be on him, he came out of his room, cheerful 
and smiling, as usual, and far from exhibiting any uneasiness 
he excused himself, saying: The loss of the material caused 
undue worry and anxiety to Maulvi Sahib. I much regret 
the trouble occasioned to him. As for myself, I believe firmly 
that Allah will, by His Grace, grant me capacity to write 
even better than I had written in those two sheets.' " 

Hospitality and honouring one's guests constitute essential 
traits of high moral character. The Promised Messiah, 
peace be on him, set a splendid example in this respect also. 
Hazrat Mirza Bashir Ahmad, Allah be pleased with him, 

says: 

"Seth Ghulam Nabi reported to me that once he came to 
Qadian to see the Promised Messiah, peace and blessings of 
Allah be on him. It was winter, and it was wet. He reached 
Qadian in the evening. After supper he went to bed. Late 
at night someone knocked at the door. When he opened the 
door, he found the Promised Messiah, peace and blessings 
of Allah be on him, standing at the door, with a glass of 
hot milk in one hand and a lantern in the other. Seth Sahib 
says he was flurried to see the Promised Messiah, who, 
however, very affectionately said, 'Somebody sent me some 
milk, and it occurred to me that you might be in the habit 
of drinking milk at night, so I have brought it for you. 
Please drink it.' At this, Seth Sahib's eyes welled up with tears 
of gratitude. 

Glory be to God! What sublime behaviour! How much 
pleasure this Chosen Messiah of God used to find in serving 
and entertaining even his humble servants, and how much 
trouble he took on their behalf! (Siratul-Mahdi.) 

Hazrat Maulvi Abdul Karim Sahib, Allah be pleased with 
him, writes in "Sirat Masih Mauood": 

27 



"Once in summer, the family of the Promised Messiah, 
peace be on him, went to Ludhiana. I went into the house of 
the Promised Messiah, peace be on him, to see him. It was a 
newly-built room, and it was cool there. I lay down on a cot 
for a little while, and fell asleep. The Promised Messiah was, 
at that time, strolling and writing as was his habit. When I 
woke up, to my great surprise, I found the Promised Messiah, 
peace be on him, sitting on the floor, by my cot. I was 
startled to see him, and stood up out of respect. The Promised 
Messiah, peace be on him, very affectionately said, 'Maulvi 
Sahib, why have you stood up?' I said, 'While Hazrat is 
sitting on the floor, how can I lie on the cot!' Smiling, he 
said, 'Keep lying down. I was only keeping watch, and 
trying to stop the children from making noise, so that your 
sleep should not be disturbed.' " God be praised, what a 
wonderful demonstration of kindness and affection! 

Once the Promised Messiah, peace be on him, was 
sitting in his room; some guests also were sitting with him. 
In the meantime, someone knocked at the door. One of the 
guests moved to open the door. The Promised Messiah got 
up at once and said, "Wait a bit. I will open the door; you 
are a guest, and the Holy Prophet, peace and blessings of 
Allah be on him, exhorted us to honour our guests." 

(Siratul-Mahdi; Parti.) 

Munshi Zafar Ahmad of Kapurthala relates : 

"Once the Promised Messiah, peace and blessings of 
Allah be on him, was sitting on the roof of the Mubarak 
Mosque, Qadian, waiting to have his meal there with some 
guests. One very poor Ahmadi friend, Mian Nizam Din 
Sahib of Ludhiana, wearing ragged clothes, was also sitting 
there, at a short distance. In the meantime, some respectable 
guests came and sat near the Promised Messiah, peace and 
blessings of Allah be on him. To make room for each of them 
Mian Nizam Din had to move further back, till he reached 
the place where shoes were kept. When the meal was 
brought, the Promised Messiah, peace be on him, who had 
observed the whole scene, took a plate of curry and called 
Mian Nizam Din to eat with him in his chamber, adjacent 
to the Mosque. At that Mian Nizam Din's joy knew no 
bounds, and those who had sat near the Promised Messiah, 

28 



i 



peace be on him, pushing Mian Nizam Din farther away, 
were duly mortified." 

Another incident, illustrating his regard for human 
sentiment, humility and honouring of guests, is also related 
by Hazrat Munshi Zafar Ahmad Sahib of Kapurthala. 
Hearing of the claim of the Promised Messiah, peace be on 
him, two non-Ahmadi gentlemen from the distant region of 
Manipur, Assam, came to Qadian to see him. When they 
reached the Guest House at Qadian, they asked some 
employees working in the Kitchen to unload their luggage 
and set down cots for them. But the employees did not pay 
attention to what they said, and took up some other job 
that needed their attention. The guests, who were fatigued 
by the long and arduous journey, were chagrined and set 

rout for the return journey to Batala at once. When the 
Promised Messiah, peace and blessings of Allah be on him, 
learnt of the incident, he set out at once, just as he was, in 
pursuit of the guests. Some of his disciples also accompanied 
him. Hazrat Munshi Zafar Ahmad says that he was also 
of the company. The Promised Messiah followed them so 
speedily that he overtook them near the bridge over the 
canal, about two miles and a half from Qadian, and impor- 
tuned them very affectionately, with profuse apologies, to 
return to Qadian. On their agreeing to do so, he accompanied 
them back to Qadian. On reaching the Guest House, he 
was proceeding to unload their luggage, when some servants 
came forward and did the needful. The Promised Messiah 
sat by them and talked with them affectionately, enquiring 
about their requirements of food. He continued with them 
till the meal was served. The following day, when they were 
■ about to leave, he sent for some milk and presented the same 
to them very affectionately. To see them off, he accompanied 
them up to the canal bridge and returned only after they 
had taken their seats in the vehicle that was to transport 
them. (Ashab Ahmad, Vol. IV.) 
Informality 

The Promised Messiah's life was free from all ceremony 
or formality. In accord with the practice of the Holy Prophet, 
peace and blessings of Allah be on him, he permitted no 
discrimination in favour of himself. People of all ranks and 

29 



I 



classes sat together with him like the members of a family. 
He would sit down at any place while others of the company 
equally informally occupied places considered as carrying 
distinction. On many occasions, he sat at the foot of a cot 
while others sat at its head; sometimes he sat on a bare cot 
while his disciples sat on a covered one; sometimes he occu- 
pied a lower seat while a disciple occupied a higher one. 

This absence of ceremony or formality did not import any 
disrespect on the part of his disciples or others in the com- 
pany. Indeed, every heart was full of love, respect and 
reverence for him. (Siratul-Mahdi, Silsila Ahmadiyya and 
Shamail by Shaikh Yakub Ali Irfani.) 
Behaviour towards Opponents 

Sheikh Yakub Ali Irfani has related that once Lala 
Sharampat, who belonged to the Arya Community, and was 
very hostile to the Promised Messiah, peace and blessings of 
Allah be on him, fell seriously ill with a malignant abscess 
in his stomach, and was much worried, despairing of life. 
When the Promised Messiah, peace be on him, came to 
know of his illness, he would often go to Lala Sharampat' s 
lowly dwelling to inquire after his health. Lala Sharampat 
was so eaten up with anxiety that when the Promised 
Messiah visited him, he, despite his hostility towards Islam, 
would humbly solicit his prayers. The Promised Messiah, 
peace be on him, always sought to comfort him and also 
prayed for him. He continued to visit him and pray for him 
till he recovered completely. (Shamail Hazrat Masih 
Mauood by Irfani Sahib.) 

The same affectionate treatment was accorded to another 
Arya of Qadian, named Lala Malawa Mai, who, while still 
a youth, used to visit the Promised Messiah, although 
entertaining extreme religious and communal prejudice. 
Several times the Promised Messiah, peace be on him, asked 
him to bear public witness to Divine signs to which he was 
an eye witness. But he always evaded doing so. It so hap- 
pened that Malawa Mai began to suffer from tuberculosis 
and his condition became hopeless. In that situation he 
came to the Promised Messiah, peace and blessings of Allah 
be on him, described his miserable plight, wept bitterly and 
humbly besought him to pray for his recovery. This shows 

30 



how deeply Lala Malawa Mai had been impressed with the 
Promised Messiah's piety. The Promised Messiah took pity 
on him and prayed earnestly for his recovery. His prayers 
were answered in the following Arabic revelation: 

"O fire, cool down for this youth, and turn into a means 
of protection and security for him." 

Soon Lala Malawa Mai recovered from his terrible 
affliction which was considered fatal in those days. He lived 
to be a hundred years, surviving the Promised Messiah by 
many years. (Related by Hazrat Sahibzada Mirza Bashir 
Ahmad, Allah be pleased with him.) 

Dr. Henry Martin Clark, a Christian Missionary of 
Amritsar, instituted an entirely false prosecution for incite- 
ment to murder against the Promised Messiah, peace be on 
him. God manifested, in a most extraordinary way, the 
Promised Messiah's innocence, and he was honourably 
discharged. The Christian missionaries had been assisted 
and encouraged in their nefarious design by some Arya and 
non-Ahmadi Muslim antagonists of the Promised Messiah. 
When the order was pronounced, Captain (later Colonel) 
Douglas, the District Magistrate, addressing him, said: 
"Should you desire to prosecute Dr. Clark for preferring 
this false charge against you, I am ready to sanction his 
prosecution." The Promised Messiah, peace be on him, 
responded with: "I have no desire to prosecute anyone. My 
case is pending in heaven." 

(Sirat Masih-Mauood by Irfani Sahib.) 

Maulvi Muhammad Hussain Batalvi, leader of the Ahl-i- 
Hadith Sect of Islam was well known. In his early life, he 
was a friend and classmate of the Promised Messiah, peace 
be on him, but after the latter's claim of being the Messiah, 
he turned hostile to him, so much so, that he declared the 
Promised Messiah, peace be on him, to be a Kafir (dis- 
believer) "Dajjal" (Anti-Christ) and "Zal" (Misguided), and 
raised a storm of opposition against him throughout the 
country. In the prosecution launched by Dr. Henry Martin 
Clark, the Maulvi appeared as a witness against the Promised 

31 



Messiah, peace be on him. In order to discredit his evidence, 
the Promised Messiah's lawyer, Maulvi Fazl Din, who was a 
non-Ahmadi gentleman, asked Maulvi Muhammad Hussain 
Batalvi a derogatory question concerning his descent or 
family. The Promised Messiah stopped him from doing so, 
saying emphatically: "I will not permit any such question 
to be put to the witness." Later, Maulvi Fazl Din, always 
mentioned this incident with an expression of surprise and 
observed: "Mirza Sahib is a wonderful person; an opponent 
attacks his honour, puts his life in jeopardy, and in return 
he stops his lawyer from asking his opponent such questions 
as might discredit his evidence." (Siratul-Mahdi, Vol. I.) 

The Promised Messiah, peace be on him, has said: 
''Regarding sympathy for mankind, my view is that until one 
prays for one's enemy, one's heart is not purified. Hazrat Umar, 
Allah be pleased with him, became a Muslim because the Holy 
Prophet, peace and blessings of Allah be on him, used to pray 
for him frequently. Thank God, I have no enemy for whom I 
have not prayed several times; and I exhort you also to follow 
me and pray for your enemies. O ye who claim to be my 
disciples, be a community regarding whom, it has been said: 






(J-^ 



'They are a people whose companions and those who come 
in contact with them, do not remain in a wretched or 
unhappy condition, uninfluenced by their piety and deprived 
of their sympathy." 

How beautifully Hazrat Sahibzada Mirza Bashir Ahmad, 
Allah be pleased with him, writes : 

"The Promised Messiah, peace be on him, was mercy 
personified. He was a mercy for his relatives; he was a mercy 
for his friends, he was a mercy for his enemies; he was a 
mercy for his neighbours; he was a mercy for his servants; 
he was a mercy for those in need; and he was a mercy for 
people in general; there is no class of people to whom he did 
not show mercy and affection. 1 would say, he was a mercy 
for Islam, for the service and propagation of which he 
dedicated every moment of his life, and laid it down in a 
spirit of extreme self-denial." 

32 



Trust in Allah 

Hazrat Maulvi Abdul Karim Sahib, Allah be pleased with 
him, wrote in a letter that, in a discourse on reliance upon 
Allah, the Promised Messiah, peace be on him, observed : 

"I have a strange condition of my mind. Just as, when it is 
close and hot, people expect rain with confidence, similarly, 
when I find my purse empty, I have firm faith that by Allah's 
grace, it will be replenished; and so it happens." Then, 
calling Allah to witness, he said: "I cannot describe the joy 
and pleasure I feel, and the trust in God I have, at the time 
when my purse becomes empty. My happiness and tran- 
quillity, at that time, is greater than it is when my purse is 
full." (Alhakam.) 

Hazrat Sahibzada Mirza Bashir Ahmad says: 

"Our reverend brother, Abdur Rahman of Qadian, who 
was an early and a sincere Companion of the Promised 
Messiah, peace be on him, and accepting Islam at his hand, 
renouncing Hinduism, reported to me that when the 
Promised Messiah, peace be on him, went to Lahore, for 
the last time, he had plenty of revelations regarding the 
approach of his death." Brother Abdur Rahman says: 
"During those days I perceived a special kind of ecstatic sign 
and radiance on his face. In those days, he used to go out 
for a drive in a hired phaeton. His consort and some of his 
children also used to accompany him. In the evening 
preceding the morning on which he passed away, he, as 
usual, went for a drive. When he got into the phaeton, he 
said to me, 'Mian Abdur Rahman, tell the phaeton driver, 
and make it quite clear to him, that, at this time, I have only 
one rupee with me. So he should drive us only within that 
limit.' " Hazrat Sahibzada Mirza Bashir Ahmad says that 
the Promised Messiah, peace be on him, passed away from 
this world exactly in the same financial and material condition 
in which his Master, the Holy Prophet Muhammad, peace 
and blessings of Allah be on him, expired. 
Supplication and Prayer 

Explaining the philosophy of prayer and supplication, the 
Promised Messiah, peace be on him, says: 

"What a Powerful, Self- subsisting and All-Sustaining God 
is He Whom we have found ! The truth is that nothing is 

33 



impossible for Him, save that which is contrary to His Book 
and Promise. So, when you supplicate, be not like those 
ignorant worshippers of nature who think that everything is 
determined by the law of nature, and who have themselves 
invented some laws of nature. They are cast away and 
rejected. Their supplications are in vain. When you stand 
up for prayer, you must believe firmly that your God has 
power and authority over everything, then your prayer will 
be accepted, and you will see those miraculous signs of His 
Power which I have seen. God is a Precious Treasure, 
appreciate Him because He can help you at every step. 
Follow not those who depend entirely on worldly means. 
You should, in all your affairs — temporal and spiritual — 
ask strength and capacity from God. May God open your 
eyes, so that, you may realize that your God is the central 
support of all your means and devices. If the support fails, 
can the roof hold? Blessed is he who realizes this truth, 
and perished is he who has not realized this truth." (Kishti 
Nooh.) 

Likewise, he says : 

"God has blessed prayer with great power. He has 
repeatedly informed me that whatever is achieved shall be 
achieved by means of prayer. Our only weapon is prayer. 
I have no other weapon save this. God makes manifest 
whatever I ask of Him in secret." (Zikri-Habib by Hazrat 
Mufti Mohammad Sadiq.) 

I should now relate some instances of acceptance of his 
prayer. There was a small but sincere Jamaat in the State 
of Kapurthala. The members of the Jamaat had intense 
love for the Promised Messiah, peace be on him. Once the 
non-Ahmadi Muslim opponents of the State sought to take 
possession of the Ahmadiyya Mosque of Kapurthala and to 
oust the Ahmadis from it. Eventually, the matter was 
brought into court. The Ahmadi brethren of Kapurthala 
were greatly perturbed, and repeatedly entreated the 
Promised Messiah, peace be on him, to help with his prayers. 
One day, when requested to pray, the Promised Messiah, 
impressed with the sincerity as well as the perplexity of the 
brethren, assured them: "Be not anxious. If I am righteous 
in my claim, you will get the mosque." But the attitude of the 

34 



judge was openly hostile. He had announced publicly: 
"You have invented a new religion, so you shall have to 
build a new mosque too, and I will decide accordingly." 
He had not yet written his judgment; he intended to write 
it in the courtroom. While preparing to go to court, he 
directed his servant to help him on with his shoes. The 
servant was about to do so when the judge suffered a heart 
attack and expired within a few moments. The new judge 
who took his place studied the record of the case carefully, 
found that the Ahmadis were in the right, decreed the case 
in their favour, and awarded the mosque to them. (Siratul- 
Mahdi and Ashab Ahmad.) 

A boy, Abdul Karim by name, came to Qadian from 
Hyderabad, South India, for religious education. He was a 
good and gentle lad, and his mother was a widow. By 
chance he was bitten by a mad dog and was sent to the 
special Institute at Kasauli for treatment. Having taken the 
complete course of treatment there, he returned to Qadian. 
He seemed quite well, but after some time, he developed 
symptoms of hydrophobia. The Promised Messiah prayed 
for him, and, at the same time, directed the Headmaster of 
the school at which he was a student, to write to the doctor 
at Kasauli, stating Abdul Karim's condition, and asking for 
advice. In reply, the doctor telegraphed, "Sorry nothing 
can now be done for Abdul Karim as he has developed 
symptoms of phobia." On being told this, the Promised 
Messiah, peace be on him, observed: "They have no remedy 
for it, but God has." He continued to pray fervently for the 
boy's recovery. As a result of his prayers the boy, by Allah's 
grace, made a complete recovery and lived to a good old age. 
Hazrat Sahibzada Mirza Bashir Admad writes: 
"I recall an extraordinary instance of the acceptance of 
the prayer of the Promised Messiah, peace be on him. One 
Ahmadi friend, Munshi Ataullah Patwari, reported it to me. 
He says: 'I was quite indifferent to and ignorant of religion; 
nay, I used to mock at religious matters. I drank liquor, 
and accepted bribes. When some Ahmadi friends, living in 
my locality preached their faith to me, I used to mock at 
them too. One day an Ahmadi friend pressed me hard with 
his preaching. I retorted: "I am going to write to your 

35 



Mirza Sahib, asking him to pray for the achievement of an 
objective of mine. If the objective is achieved, I will believe 
that he is true in his claim." I then wrote to him as follows: 
"You claim to be the Promised Messiah and Friend of God. 
The prayers of the Friends of God are accepted. I have now 
three wives. Twelve years have passed since my last marriage, 
but I have no issue by any of them. I desire to have a 
handsome, promising and auspicious son, and that too by 
my first wife. Please pray for the fulfilment of this desire of 
mine." In reply, Hazrat Maulvi Adbul Karirn Sahib wrote 
to me on behalf of the Promised Messiah, peace and blessings 
of Allah be on him, in these words: "Hazrat informs you 
that prayer has been offered for you, and that God will 
bless you with a handsome, promising child by your first 
wife as desired by you; but there is one condition, you must 
turn to God like Zacharia." Munshi Ata Muhammad says : 
"I thereupon sincerely repented and turned to God, in 
compliance with this precept. Seeing this change in me, 
people began to say: 'What a charm has been practised 
upon this devil, he has given up all evil ways in a trice.' 

" Tour or fiwQ months after this, my first wife developed 
symptoms of pregnancy and I started saying to people, 
"You will soon see I shall have a son, and he will be hand- 
some and promising." At last, one night my wife gave birth 
to the promised child. I, at once, went to Qadian, several 
other people also accompanied me; and we took initiation 
at the hands of the Promised Messiah, peace be on him." ' 

There are numerous cases of such miraculous healing 
effected through the prayers of the Promised Messiah, some 
of which he has mentioned in his book, Haqiqatul Wahi. 
Miracles Wrought through Spiritual Power 

Hazrat Sahibzada Mirza Sharif Ahmad Sahib, Allah be 
pleased with him, relates : 

"Mian Abdullah Sahib Sanori, a very sincere Companion 
and one of the earliest disciples of the Promised Messiah, 
peace be on him, reported to me that the Promised Messiah, 
peace be on him, invited some friends to dinner, but just 
when the meal was going to be served, the number of guests 
increased unexpectedly, and the Mubarak Mosque was filled 
with guests. At this, the Promised Messiah, peace be on him, 

36 



sent word to his consort, asking her to send more food, as 
there were more guests than had been expected. Hazrat 
Ammajan (Consort of the Promised Messiah), being per- 
plexed, called him in, and explained : 'There is only a small 
quantity of food, as food was prepared only for a limited 
number of guests invited by you. What can be done now ?' 
The Promised Messiah said very placidly, 'Have no worry; 
bring the cooking pot to me.' When the pot was brought 
to him, he covered it with a handkerchief, and then passed 
his finger under the handkerchief over the cooked rice and 
went out, directing, 'Now serve the food, God will bless 
it.' Mian Abdullah says that the food sufficed for all, and 
every one had eaten his fill, and there was still some left 
over." (Siratul-Mahdi, Part I.) 

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that 
he related this interesting report of Mian Abdullah to Hazrat 
Ammajan. She said that, through the benediction of the 
Promised Messiah, such incidents were quite frequent. By 
way of illustration, she mentioned one more such incident. 
On one occasion she prepared a little Pilau (rice cooked with 
meat) for the Promised Messiah, peace be on him. It was 
just enough for him only. But on that day Nawab Muham- 
mad Ali Khan, who lived in the adjacent house, came to 
see the Promised Messiah and his wife and children also 
came with him. The Promised Messiah told Ammajan to 
serve food to them also. She said the quantity of pilau was 
very small because she had prepared it for him only. On 
this, the Promised Messiah came to the cooking pot and blew 
over it, and said to her, "Now serve the food in the name of 
Allah". Hazrat Ammajan says that the rice was so extra- 
ordinarily blessed that the entire family of Nawab Sahib 
partook of it, and some of it was sent to the family of Maulvi 
Nooruddin Sahib, too, and some other people also were 
given a portion of it. As it soon became known as "Blessed 
Rice", many people came to have a share of it, and everyone 
was given a share. By the Grace of Allah, it proved sufficient 
for them all. (Siratul-Mahdi, Tradition No. 144.) 
Hazrat Sahibzada Mirza Bashir Ahmad says: 
"Musammat Amtullah Bibi of Khost, Afghanistan, 
reported to me that when she came to Qadian with her 

37 



father, she was of tender age, and suffered from a bad eye 
trouble so seriously that sometimes, on account of extreme 
pain caused by inflammation, she could not even open her 
eyes. She had undergone much treatment, but to no effect. 
The trouble continued to increase. One day, when her 
mother tried to apply medicine to her eyes, she became 
frightened, and ran away, saying, 'I shall have my eyes 
blown into by Hazrat' With great difficulty she went to the 
Promised Messiah, and said, weeping, 'I have severe trouble 
in my eyes, and I am agitated by severe pain caused by 
inflammation. I can not even open my eyes, please blow 
into my eyes.' Seeing that my eyes were swollen and I was 
in an agony of pain, he moistened his finger with his saliva, 
paused for a while (he was, perhaps, praying) and then 
very gently and affectionately passed his finger gently over 
my eyes. Then placing his hand on my head said: 'Go, 
my child, now, by the Grace of Allah, you will never have 
this trouble again.' Since then I have never had sore and 
inflamed eyes, although I am now an old woman of seventy." 
She was only ten years old when the Promised Messiah, 
peace be on him, blew into her eyes and passed over them 
his finger moistened with his saliva. In other words, for 
sixty years, the spiritual amulet of the Promised Messiah, 
peace be on him, did what no medicine had been able to 
achieve. 
Majestic Sense of Dignity 

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that 
the predominant features of the life and character of the 
Promised Messiah were "Jamali", that is to say, characterised 
by love, affection, gentleness, forbearance and kindness, yet 
where the question of veneration and respect for the faith 
were involved, the "Jalali" (majestic) aspect of his character 
shone forth like the bright rays of the sun. 

Let me cite two examples of the manifestation of his sense 
of respect for the faith and of his majestic sense of dignity. 
Hazrat Munshi Zafar Ahmad relates that, when Maulvi 
Karam Din of Bhin was prosecuting the Promised Messiah, 
peace be on him, for libel, the Hindu magistrate prolonged 
the hearing of the case, and put the Promised Messiah to 
great inconvenience by frequently postponing the hearing 

38 



of the case for short intervals. It was rumoured that he 
wanted to avenge the murder of Pandit Lekhram, for which 
he considered the Promised Messiah, peace be on him, was 
responsible. One day, in open court, referring to the 
Promised Messiah's revelation: 

(I will certainly humiliate him who seeks to humiliate 
thee), he asked the Promised Messiah whether he had 
received any revelation to the effect that God would humiliate 
the person who sought to humiliate him. The Promised 
Messiah said confidently, and in a very dignified manner, 
"Yes, these are the words of God revealed to me. God has 
assured me that whoever will seek to humiliate me, shall 
himself be humiliated." The magistrate said, "Suppose, I 
were to humiliate you, what will then happen?" Again, 
with the same confidence and dignity, the Promised Messiah 
observed, "Whoever he may be, he shall be humiliated." 
To over-awe the Promised Messiah, peace be on him, the 
Magistrate repeated his question, two or three times, and 
every time, the Promised Messiah replied majestically in the 
same words : "Whoever he might be, he would be humiliated." 
The Magistrate then held his peace. (Ashab Ahmad.) 

The second incident of that nature also pertains to the 
same milieu. One day the Magistrate, Mr. Chandu Lai, held 
court in the open. During the course of the proceedings, 
the Magistrate asked the Promised Messiah, peace be on 
him, in a jesting tone whether he claimed to be able to show 
Divine signs. The Promised Messiah replied, "Yes, God 
shows signs at my hands." Having answered the question, 
the Promised Messiah was silent for a while, as if praying to 
God and entreating His succour, and then said with great 
dignity and full confidence, "I can show you any sign you 
like." The Magistrate was greatly struck by this reply, and 
did not pursue the matter any further. Those within hearing 
were also deeply impressed. (Ashab Ahmad.) 
Extraordinary Divine Help and Protection 

I shall now relate some instances of extraordinary Divine 
help and protection being extended to him. 

39 



An Arya raised an objection against Islam to the effect 
that the Quran mentions an event contrary to natural law 
when it says that when Abraham (peace be on him) was 
thrown into the fire, it became cool under Divine Command. 
In reply to this objection, Hazrat Maulvi Nuruddin, who 
later became the First Successor of the Promised Messiah, 
explained that "fire" in that context did not mean fire 
produced by combustion, but signified the fire of enmity 
and hostility. When the Promised Messiah, peace be on him, 
heard of this explanation, he said very majestically that 
Maulvi Sahib should not have had recourse to such an 
explanation. No one can encompass and comprehend all 
the laws of nature made by God. So it was no wonder, at all, 
if God made the fire cool for His Beloved Servant, Abraham. 
He then said: "Hazrat Abraham is not living today. I am 
here to represent him in this age, by God's Command. If 
some enemy of mine throws me into the fire, it shall, by 
God's Grace, become cool for me also. But it is not my 
business to exhibit feats like a juggler, for instance, to make 
a fire myself and then throw myself into it, and thus try my 
God. To try God is contrary to the Majesty of God and to the 
dignity of the Divinely-sent Ones and entirely against the 
Way of the Prophets. If, however, an enemy, out of hostility, 
throws me into the fire, the fire shall, surely, become cool 
for me, and God will save me from its harmful effects." 
(Siratul-Mahdi, Traditions 139 and 147.) 

Hazrat Maulvi Nuruddin Sahib, the First Successor, 
Allah be pleased with him, relates: "During the course of a 
discussion, a tradition of the Holy Prophet was mentioned 
and an arrogant opponent demanded the reference from 
the Promised Messiah, peace be on him, forthwith, thinking 
that the Promised Messiah would not be able to furnish it 
forthwith and would thus be publicly embarrassed. But the 
Promised Messiah, peace be on him, did not worry at all. 
He sent for a copy of the Sahih Bukhari and when it was 
brought he held it in his hand, and started turning over its 
pages very rapidly. Reaching a certain page, he exclaimed: 
'Here is the reference.' Those present were astonished to 
have seen that he had been turning over the pages without 
even scanning them carefully, and had yet found the reference. 

40 



Later, someone asked him how it was that he went on turning 
over the pages without reading them, and, at last, stopping 
at a certain page, said, 'Here is the reference/ The Promised 
Messiah, peace be on him, explained, 'When I was turning 
over the pages, holding the book in my hand, the pages 
appeared to be quite blank, nothing seemed to be written 
on them, till I found a page on which something was written, 
and I then firmly believed that, by God's grace and succour, 
that was the reference I needed, and without any hesitation 
I put forward that reference before the opponent. It was 
the same reference the opponent had demanded.' " (Siratul- 
Mahdi II, Tradition 306.) 

Notwithstanding numberless instances of extraordinary 
Divine help and protection being extended to the Promised 
Messiah, peace be on him, he was always ready to offer 
every sacrifice in the cause of Allah. I shall mention here only 
one such instance. Hazrat Maulvi Adbul Karim Sahib reports : 
"The day the Superintendent of Police came to Qadian, 
unexpectedly, to search the Promised Messiah's house in 
connection with the assassination of Pandit Lekhram, 
Hazrat Meer Nasir Nawab Sahib (an illustrious Companion 
and father-in-law of the Promised Messiah) was very much 
disturbed on learning of it. He hastened to the Promised 
Messiah, peace be on him, in great perplexity. Overpowered 
by emotion, he, with great difficulty, managed to utter: 
'The Police Superintendent is coming with a warrant of arrest 
and handcuffs.' The Promised Messiah, peace be on him, 
was at that time busy writing his book Nurul-Quran. 
Raising his head, he said with a smile: 'Meer Sahib, people 
wear gold and silver bracelets on their wrists for ornament. 
I shall be happy to wear iron bracelets on my wrists in the 
cause of Allah.' Then, pausing a little, he added : 'But it 
shall not be so. The Divine Kingdom has its own designs. 
God will not permit such retribution of the Successors of His 
Chosen Ones.' " (Alhakm, Vol. Ill, p. 24.) 

Now I shall relate two instances of the Promised Messiah's 
spiritual charm and influence. Hazrat Maulvi Sarwar Shah 
Sahib relates : 

"Once someone from Mardan came to Qadian to get 
himself treated by Hazrat Maulvi Nuruddin Sahib, whose 

41 



great reputation as a physician had reached him. This 
person was a bitter enemy of the Promised Messiah, peace 
be on him. For his place of residence at Qadian, he rented 
a house away from the Ahmadiyya Quarter. When, by the 
Grace of Allah, he was restored to health, and was ready to 
return home, an Ahmadi friend of his suggested to him that 
he should at least visit our mosque. He agreed, but on 
condition that he should be shown round the Mosque at 
a time when the Promised Messiah was not there. He was, 
therefore, taken to the Mubarak Mosque when it was not 
the time for Prayer, and there was no one in the Mosque. 
But it so happened, that, as soon as he entered the Mosque, 
the Promised Messiah, peace be on him, happened to open 
the door of his house which opened into the Mosque and 
entered the Mosque for some purpose. The visitor glanced 
at the Promised Messiah, peace be on him, and as soon as 
he saw the luminous appearance of the Promised Messiah, 
peace be on him, he was fascinated and losing all self-control, 
flung himself down at the feet of the Promised Messiah, 
peace be on him, and forthwith begged to be initiated into 
the Movement. (Siratul-Mahdi, Part I, Tradition 73.) 

Hazrat Munshi Zafar Ahmad relates that, having taken 
initiation at the hands of the Promised Messiah, peace be 
on him, at Ludhiana, he stayed on there for some time. 
One Sufi (mystic) asked some questions of the Promised 
Messiah, peace be on him, and then enquired: "Can you 
make one see the Holy Prophet (peace and blessings of Allah 
be on him)?" The Promised Messiah said, in reply, 'There 
are some conditions for seeing him", and then turning to 
Hazrat Munshi Sahib, added, "Or he whom Allah blesses 
with His Grace may see him." Hazrat Munshi Sahib says 
that the same night he beheld the Holy Prophet, peace and 
blessings of Allah be on him, in a dream, and thereafter he 
saw the Holy Prophet, peace and blessings of Allah be on 
him, several times in his dreams. (Ashab Ahmad, Vol. IV, 

p. 92.) 

In the time of every Prophet, Divine light and blessings 
descend in such profusion that the phenomenon may be 
compared to a heavy downpour. The same was the case with 
the Promised Messiah, peace be on him. He was Divinely 

42 



appointed and the Divine light was bestowed upon him in 
a special measure possessing a special quality. It descended 
upon those, too, who lived with and near him, or were 
associated with him. Each received this light, according to 
his or her own spiritual calibre and capacity. The incident 
first mentioned testifies to this truth. 

In this context, I shall mention three or four Companions 
of the Promised Messiah who came from different classes 
and sections of society. The truth is that, in accordance with 
a saying of the Holy Prophet, peace and blessings of Allah 
be on him, they were, as it were, heavenly stars, in accordance 
with their own respective capacities. In respect of firmness 
of faith, spirit of sacrifice and obedience they were imbued 
with the characteristics of the Companions of the Holy 
Prophet and served as models for future generations. As 
Jesus truly said, a tree is known by its fruits. Thus, the 
Promised Messiah's Companions, constitute proofs of his 
truth. First of all, I shall make mention of Hazrat Maulvi 
Nuruddin Sahib who, later, became the First Successor of 
the Promised Messiah and whom the latter extolled in his 
Persian verses. Regarding him, Hazrat Sahibzada Mirza 
Bashir Ahmad writes : 

"When the Promised Messiah, peace be on him, started 
initiating people into the Movement, Hazrat Maulvi 
Nuruddin was the first to make the covenant of initiation. 
After his initiation he became even more devoted to the 
Promised Messiah, peace be on him, and after his demise 
he became his First Successor. The standard of his obedience 
and submission was so high and perfect that, concerning 
him, the Promised Messiah, peace be on him, wrote, at one 
place, 'He obeys me, even as the pulses obey the beatings 
of the heart.' " (Aini-i-Kamalat-i-Islam, p. 556.) 

Once the Promised Messiah, peace be on him, who was in 
Delhi, sent a telegram to Hazrat Maulvi Nuruddin at Qadian, 
asking him to join him in Delhi. The scribe, on his own, 
worded the telegram as, "Come to Delhi without delay." 
When Hazrat Maulvi Sahib received the telegram, he was 
busy with his patients in his dispensary. He stood up, at 
once, and left for the carriage stand, without going home 
or furnishing himself with the expenses for and other 

43 



requirements of the journey. When someone asked him how 
he was going to undertake a long journey without any 
provision or means for the journey, he said: 'The Imam 
(Spiritual Leader) has called me, directing me: "Come 
without delay", hence it is not permissible for me to delay 
my departure by a single moment. So I am leaving for Delhi 
in whatever condition I am." But God justified his trust in 
Him in an extraordinary manner. All the requirements of 
his journey were supplied, on the way, without any difficulty, 
through unexpected sources, and he presented himself before 
his Imam without any delay the following morning. 

There was a simple villager, Baba Karim Bakhsh by name. 
He was not much educated, but like most Ahmadis he was 
wholly devoted to the Promised Messiah, peace and blessings 
of Allah be on him. On one occasion the Promised Messiah 
was delivering an address in the Mubarak Mosque. Those 
who came late were standing in rows at the back and agghis 
caused a congestion the Promised Messiah, peace b# on 
him, directed everyone to sit down. Baba Karim Bakhsh 
was proceeding to the Mosque by the lane leading to the 
Mosque. As soon as he heard this direction of the Imam, 
he sat down on his feet and started creeping towards the 
Mosque in that position. Later he explained that when he 
heard the direction to sit down, he thought that if he died 
while walking to the Mosque what answer would he make 
to God if He were to take him to task for disobeying the 
direction of the Messiah?" (Siratul-Mahdi, Tradition 741.) 

There was another Companion, Mian Abdul. Aziz, a 
village Patwari (Keeper of Land Records). He was one of the 
early Companions of the Promised Messiah, peace be on 
him. He related an incident to Hazrat Sahibzada Mirza 
Bashir Ahmad, as follows: 

"On one occasion, the Promised Messiah, peace be on 
him, had gone to Gurdaspur in connection with a law suit. 
He was ill at that time— suffering from severe dysentery, 
and had frequent motions. I stayed by him and supplied 
him with water for ablutions whenever he needed it. But 
he repeatedly said, 'Mian Abdul Aziz, please go to bed; 
I shall wake you up if necessary.' But I kept awake the whole 
night, lest I should fall asleep, and he should call me, and 

44 






I should fail to hear him, and it should cause him trouble. 
In the morning, while sitting among his friends, he said in 
a happy mood, 'What a great blessing of God is upon me! 
Jesus, at a time of trial, repeatedly exhorted his disciples to 
keep awake and pray, yet they fell asleep (Matthew, 26: 
39-46), whereas I, suffering only from an illness, asked 
Munshi Abdul Aziz, again and again, to go to sleep, but he 
kept awake the whole night for my sake and did not for a 
moment sleep'." (Siratul-Mahdi, Tradition 701.) 

Let me mention the instance of another Companion, 
Munshi Muhammad Rura, who was deeply devoted to the 
Promised Messiah, peace be on him. 

Hazrat Mirza Bashir Ahmad Sahib writes : 

"In 1915 or 1916", Mr. H. A. Walter, Secretary, Young 
Men's Christian Association, came to Qadian. He wanted 
to write and publish a book on the Ahmadiyya Movement. 
He ^expressed his desire to meet some devoted Companion 
of ill Promised Messiah, peace be on him. So he was 
introduced to Munshi Muhammad Rura, in the Mubarak 
Mosque. At that time Munshi Sahib was sitting in the 
Mosque, waiting for the Prayer Service. Having been 
formally introduced, Mr. Walter asked Munshi Sahib: 
'How long were you in contact with Mirza Sahib? What 
proof df his truth appealed to you most, and what feature 
of his character impressed you more than others ?' Munshi 
Sahib said very simply : 'I knew Mirza Sahib even before he 
claimed to be the Messiah. I have never seen such a holy 
arid luminous countenance. For me his luminous appearance 
and majnfetic personality constituted the greatest proof of 
his truth. We were always eager to see his radiant face.' 
Saying this, Hazrat Munshi Sahib began to sob, overwhelmed 
with emotion at the recollection of the Promised Messiah, 
peace be on him, even as a child sobs bitterly on being 
separated from its mother. Mr. Walter was so much im- 
pressed with this simple incident that he made mention of it 
in his book 'Ahmadiyya Movement', concluding with the 
following words : 

'We may calf Mirza Sahib deluded, but we can never call 
one who has created such a deep impression upon his 
| disciples, an impostor.' 

45 



"I recollect another incident pertaining to Munshi Rura 
Sahib, related by Hazrat Khalifatul-Masih II, Allah be 
pleased with him. He has stated that one day someone 
knocked at the door of the Mubarak Mosque that opens 
into the house of the Promised Messiah, peace be on him. 
At this, he came out, and found Munshi Rura Khan standing 
at the door with a purse in his hand. Seeing Hazrat Khalifatul 
Masih II, Munshi Sahib broke down and sobbed bitterly. 
At last when he could control himself he handed over the 
purse to Hazrat Khalifatul Masih II, and said: 'I had an 
ardent desire to present some gold coins to the Promised 
Messiah, peace be on him, in his lifetime. But, partly due 
to poverty, and partly due to the fact that whatever I saved 
I hastened to present it to the Promised Messiah, peace be 
on him, this desire of mine was not fulfilled. Now I have 
brought these few gold coins thinking that, even if I failed to 
present any such gift to the Promised Messiah himself, peace 
be on him, I should, at least, present it now to his son.' 

This small incident is also an eloquent testimony of the 
deep love and affection that the Companions of the Promised 
Messiah, peace be on him, entertained for him. 

I should like to mention here two incidents reported to 
me direct by Hazrat Mubaraka Begum, the eldest daughter 
of the Promised Messiah, peace be on him. She said to me: 

"One day, the Promised Messiah, peace be on him, was 
lying in his hujra (closet) which was to the west of the 
Bait-ud-Doa (Prayer Room). There was no one by him at 
that time. I entered the closet and started massaging him. 
Suddenly, I felt his body shiver, as if an electric current was 
passing through him. His eyes were closed, and there were 
big drops of sweat, like pearls, on his forehead. Then he 
opened his eyes and wrote something on a piece of paper, 
and said to me, 'Call Meer Sahib', i.e. Hazrat Meer Nasir 
Nawab who was, at that time, in another room. When 
Hazrat Meer Sahib came, the Promised Messiah, handed 
over the paper to him, and said, 'Read this, it has just been 
revealed to me.' The words of the revelation were: 'Progress 
and success shall be accompanied by mighty Signs'." 

Every one of you sitting here, is a proof of the truth of 
this revelation. Besides countless other Signs we see daily, 

46 




every individual that joins the Movement constitutes a proof 
of the truth of this Revelation. 

Hazrat Mubaraka Begum further reports : 

"In 1907 or in early 1908, the Promised Messiah, peace 
be on him, was preparing for some journey. To me also he 
said, 'Offer two Rakats of "Nan"' (supererogatory Prayer) 
and offer "Doa-i-Istikhara"*, and inform me if you see 
some dream. I did as instructed by him, and, at night I saw 
a dream that Hazrat Maulvi Nuruddin was sitting in a part 
of the Mubarak Mosque, and was reading a book of some- 
what large size, holding it in his hand, and announced: 
'These are the prophecies of the Promised Messiah, peace be 
on him, concerning me, and I am Abu Bakr.' In this dream, 
I also saw Hazrat Ammajan (Promised Messiah's consort) 
distributing meat, sitting in the yard, downstairs'. Hazrat 
Mubaraka Begum adds, 'At that time I did not understand 
the meaning of this dream. But when the Promised Messiah, 
peace be on him, heard this dream from me, he said "Don't 
relate this dream to your mother.' " 

In this dream, while, on the one hand, there was a hint 
of the approaching demise of the Promised Messiah, peace 
be on him, who himself had been receiving during the last 
two or three years of his life, frequent revelations presaging 
his demise, on the other hand, there was an indication of the 
establishment of Khilafat, and that Hazrat Maulvi Nuruddin 
Sahib would be his First Successor. 

I shall now speak of the knowledge bestowed upon the 
Promis*e<i ; 'Messiah, peace be on him, by Divine grace. The 
Holy Prophet, peace and blessings of Allah be on him, had 
prophesied that in the time of the Promised Messiah religious 
wars would come to an end and Islam would triumph 
through reason, persuasion and argument. In accordance 
with this prophecy, the Promised Messiah, peace be on him, 
championed the cause of Islam with the Pen. God accepted 
this noble endeavour of his and bestowed upon him the 
itle of "Sultanul-Qalam" (Master of the Pen). 

11 the writings of the Promised Messiah, peace be on 

* A supplication that, if a particular undertaking is good and 
auspicious within Allah's knowledge, He may ordain, facilitate and 
bless it, otherwise, He may cause it to be abandoned. 

47 




him, his lectures and discourses, possess a special spiritual 
quality which attracts and impresses the mind and are proof 
of his being the recipient of Divine help and succour. Here 
I shall speak only of one writing and one speech, written and 
spoken with the help of special Divine grace. The first of 
these is "The Philosophy of the Teachings of Islam". It 
was written for the Religious Conference held at Lahore 
in the last days of December 1894, in which the repre- 
sentatives of all religions were invited to read papers written 
in the light of the teachings of their respective faiths on 
topics formulated by the Conveners of the Conference. 
Detailed accounts of this Conference were published in the 
Press and were set forth in the Report of the Conveners of 
the Conference and in the later writings of the Promised 
Messiah, peace be on him. I give here a summary of the 
report of Hazrat Bhai Abdur Rahman, one of the early 
Companions of the Promised Messiah, peace be on him. 

In the latter half of the year 1894, a Sadhu Swami Shogan 
Chandar came to Qadian, and told the Promised Messiah, 
peace be on him, that he was in search of Truth. The 
Promised Messiah said to him that the very purpose of his 
own advent was to settle differences between religions and 
to show mankind the way that leads to the True God. So 
if the Swami could arrange a conference in Lahore, in which 
the representatives of all religions might set forth the 
excellences of their respective faiths, and thereby help people 
to find the way to God, it would be an act of great merit 
and a great service to mankind, and would help people 
recognise Signs of their true Lord and Master. Being 
impressed by the suggestion of the Promised Messiah, the 
Swami went to Lahore, met leaders of different religions, 
and succeeded in arranging a Conference. It was proposed 
that representatives of all religions should be invited to read 
papers on the Existence and Attributes of God and on the 
Principles of their respective faiths, concerning five points 
propounded by the Conveners of the Conference. The 
Promised Messiah, peace be on him, wrote an exhaustive 
paper dealing with those five points, and, several days before 
the Conference, published a handbill in which he proclaimed : 

"God has revealed to me that: 



48 



*jr 




"1. My paper shall be upheld and shall prevail over all 
other papers that may be read in the Conference. 

"2. This paper will be a means of the manifestation of the 
Greatness of God, and, as a result of its advocacy of the teach- 
ings of Islam, all other religions will pale before it like the 
Jewish tribes of Khaibar, and their banners will be lowered. 

"3. With the publication of this paper, Quranic Truth 
shall prevail, and the light of Islam shall spread till it com- 
pletes its circle of diffusion." (Ishtihar, December 21, 1898.) 

This All- World Religious Conference was held in Lahore 
on December 26, 27, 28 and 29. In it the representatives of 
Islam, Christianity, Hinduism (both Sanatan Dharm and 
Arya Samaj), Sikhism, Brahmo Samaj, Free Thinkers, 
Theosophical Society and other faiths presented their respect- 
ive beliefs and doctrines. The Promised Messiah's paper 
was^read by his devoted Companion, Maulvi Abdul Karim 
of Sialkot. Bhai Abdur Rahman says: "While the paper 
was being read, I heard Hindus, Sikhs, Aryas and Christians, 
saying spontaneously, 'Subhanallah, Subhanallah P (Glory 
be to Allah! Glory be to Allah!). The audience, which 
consisted of thousands of people, was sitting motionless, 
like lifeless statues, listening with rapt attention. It would 
have been no wonder if birds had alighted and perched on 
their heads without being noticed. The paper seemed to have 
gripped all hearts; no sound, not even that of breathing, 
was audible except the sonorous tones of the reader of the 
paper. Would that I had the ability to describe even one 
tenth Of whafcl saw and heard at that time ! There was not 
a single heart that did not feel the joy and pleasure of the 
hour. There was not a single tongue that did not acknowledge 
and praise the beauty and excellence of the paper. 

I saw and heard many Hindus and Sikhs embracing 
Muslims, and saying: "If this is the teaching of the Quran, 
and if this is Islam, as described by Mirza Sahib, we shall be 
constrained to accept Islam tomorrow, if not today." 
(Ashab Ahmad.) 

Munshi Jalaluddin, who made a fair copy of the paper 
to be read in the Conference, says that the Promised Messiah, 
peace be on him, once said : "I had said a prayer over every 
line of this. paper," 

':t,K 49 



The paper was published in book form and has been 
translated into English and some other languages. I appeal 
to Ahmadi brothers, living in different parts of the world, to 
take a special interest in its wide circulation, because it 
carries with it the special grace and blessings of Allah. I 
would also appeal to them to translate it into their own 
languages and circulate it far and wide in their respective 
countries so that Quranic Truth may prevail and the light of 
Islam spread into all corners of the earth. . 

I now turn to the speech — a sermon of the Promised 
Messiah. In 1900, the Promised Messiah, peace be on him, 
delivered a sermon in Arabic, known and published as 
"Khutba-i-Ilhamia" (The Revealed Sermon). As its name 
indicates the sermon was Divinely inspired. Let me quote 
Bhai Abdur Rahman again : 

"On the day of Eidul-Azha, the Promised Messiah, peace 
be on him, announced that God had commanded him to 
deliver the sermon in Arabic that day, and that He had 
granted him the capacity to do so. The Eid Prayer was led 
by Maulvi Abdul Karim Sahib. After the Prayer, the 
Promised Messiah, peace be on him, delivered a short sermon 
in Urdu in which he enjoined amity, unity and fraternal 
love. He then asked Hazrat Maulvi Nuruddin and Hazrat 
Maulvi Abdul Karim to sit near him and directed : "Whatever 
I am going to say now is divinely inspired, so take it down 
carefully that it may be safeguarded, for, later, I myself 
may not be able to recall what I say now'." (Ashab-i- Ahmad, 
Vol. I, Tradition reported by Bhai Abdur Rahman.) 

Then he sat down in a chair, at the central door of the 
Aqsa Mosque, facing east, and started his speech in Arabic, 
the first sentence of which was : 





tf&J ££'<&$)*% 



(du»LjM d k-i**') 



^uh 



50 




"O servants of Allah, ponder over this Day which is the 
Day of Sacrifices, because Allah has invested it with numerous 
blessed mysteries for the wise." 

Hazrat Bhai Abdur Rahman says: "When the Promised 
Messiah, peace be on him, took his seat on the chair and 
started the lecture, it seemed as if he had been transported 
to the other world. His eyes remained almost closed, and 
his blessed face appeared so luminous, as if Divine light, 
having enveloped it, had illuminated and made it lustrous. 
At that time, one could not gaze at his face. His forehead 
radiated bright rays of light that dazzled the eyes of those 
who looked at it. The blessed tongue that was in motion 
was,t>f course, his, but it seemed as though some external 
force/\\vas compelling it to move. To give a word-picture 
of his complete surrender to and his concentration on Allah, 
his reliance upon Him, his ecstatic condition, self-oblivion 
and absorption in the Divinity, is beyond human power." 

After he had finished speaking, the audience requested 
an Urdu translation of the speech. So, Hazrat Maulvi 
Abdul Karim gave an Urdu version of this eloquent, 
impressive and miraculous Arabic speech. (The speech is 
to be found in the first thirty-eight pages of the book, 
"Khutba-i-Ilhamia". In the course of the translation, at 
one place, the Promised Messiah, peace be on him, under 
some Divine inspiration, rose from the chair and went into 
prostration. Along with him the audience also fell prostrate 
before their Heavenly Lord. (Ashab-i- Ahmad.) 

Regarding this miraculous speech, the Promised Messiah, 
peace be on him, says : 

"Subhanallah! (Glory be to Allah!) At that time a hidden 
fountain was gushing out. I do not know whether it was I 
who was speaking, or some angel was speaking through my 
tongue, for I knew that I had no share in this speech. Self- 
made sentences came out of my mouth, and every sentence 
was a sign for me. It is an Intellectual Miracle shown by 
■God, and none can present the like of it." (Haqiqatul Wahi, 

pp. 362-363.) 

This is a very brief account of the character of the Divinely 

^Commissioned Reformer of this age, whose whole life was 

ull of Divine signs, miracles, Divine help and blessings. 



51 



I shall now conclude my speech by quoting a comprehensive 
note about his character, recorded by Hazrat Meer Mu- 
hammad Ismail, Allah be pleased with him. Hazrat Meer 
Sahib writes: 

"The Promised Messiah, peace be on him, was endowed 
with perfect morals. He was extremely compassionate and 
merciful; he was charitable and hospitable; he was the 
bravest among men; he advanced like a lion to meet trials 
before which a man's heart would sink. Forgiveness, 
forbearance, generosity, honesty, integrity, humility, patience, 
thankfulness, self-sufficiency, modesty, chastity, diligence, 
contentment, faithfulness, informality, simplicity, kindness, 
respect and reverence for God, His Prophet and religious 
divines, fortitude, moderation, giving every one his due, 
fulfilment of promise, alertness, sympathy, propagation of 
faith, training and instructing, sociability, prudence, dignity, 
purity, liveliness and good humour, fidelity, self-respect, 
beneficence, respect for others, optimism, valour, resolution, 
jealous regard for a cause, cheerfulness, broadmindedness, 
self-control, sacrifice, punctuality and good use of time, 
management and administration, dissemination of learning 
and Divine knowledge, love of God and His Prophet, and 
perfect obedience to the Holy Prophet were the traits of his 
character. He had a magnetic charm and possessed a 
peculiar fascination. He inspired awe and had a blessed 
personality. He was affectionate, his words were impressive 
and effective, his prayers efficacious. His Companions sat 
by him, in a circle, like moths around a lamp, and their 
hearts were washed clean automatically. 

"In short, he presented to the world an example of 
character and conduct that was miraculous. He was a model 
of manly beauty and moral excellences. If he was the 
counterpart of any person, it was of the Holy Prophet, peace 
and blessings of Allah be on him, and of none else. I can 
cite examples and incidents illustrating every trait of his 
character mentioned here; there is not the least exaggeration 
in it. 

"I saw him first when I was a child of two years. Then 
I continued to see him till he disappeared from my sight, 
when I was a young man of twenty-seven. Citing Allah as 

52 - 






my Witness, I assert that I have never seen anyone better, 
more well-behaved, more pious, more righteous, more 
absorbed in love of God and the Prophet. He was a light 
that appeared in the world for humanity. He was a rain of 
mercy that was showered on the earth after a long spell of 
drought, and made the earth green and verdant." 

Finally, I supplicate our All-Merciful and All-Forgiving 
Lord: 

Heavenly Lord, I have, in accordance with my limited 
knowledge and power of understanding, related in this 
gathering some incidents of the holy life of Thy Promised 
Messiah, peace be on him, so that, his followers may walk 
in his footsteps, and be imbued with the character with which 
he desired to see his Community invested. 

Gracious Lord, through Thy sheer grace, convert us, in the 
trueisense of the term, into a holy Community of Thy Holy 
Messiah, and grant us the strength to pursue the path of 
Thy Pleasure. 

Let not, Lord, any design of our opponents, any trial or 
tribulation, any false notion of our dignity, any base desire, 
any spite or rancour, any conjecture based on defective or 
presumptive evidence, lead us astray from the right path. 
Lord, shower Thy grace upon us, for nothing can be achieved 
and accomplished without Thy grace. Amen. All praise 
belongs to Allah, Lord of the Worlds. 



*v 






53 



MIRZA MUBARAK AHMAD: grandson of Hazrat Mirza Ghulam Ahmac 
the Promised Messiah and Mahdi (peace be on him), Mirza Mubarak Ahmad wa 
born in May 1914, nearly two months after his father, Mirza Bashiruddin Mahmu 
Ahmad, the late Head of the Ahmadiyya Movement, was elected as the Secou 
Successor of the Promised Messiah. 

On completing his studies in Arabic and graduation from the Punjab Universit) 
Mirza Mubarak Ahmad dedicated his life to the service of Islam and at presen 
directs the affairs of theJTahrik-i-Jadid, Anjuman Ahmadiyya (Pakistan) of whit 
he is the Chief Director. In that capacity he controls the Movement's variot 
Missions outside the Indo-Pak sub-continent and in this connection has visited mo^ 
of the European countries, the U.S.A., Middle East, Hong Kong, Thailand, Japai 
Philippines, some countries of West Africa and Malaysia as well as Indonesi, 

 

“Islam vs. Ahmadiyya in Nigeria” (1975) by Dr. Is’mail A.B. Balogan, B.A., PH.D. (London) University of Ibadan


Intro

There is a famous Ex-Ahmadi named Professor Dr. Is’mail A.B. Balogan, B.A., PH.D. (London) University of Ibadan, Nigeria.   He was a Professor of Islamic and Arabic Studies at the University of Ibadan, Algeria, Dr. Balogun had dedicated his life to the cause of Ahmadiyyah and had raised through the ranks to become a top spokesman and ambassador for the Movement. Throughout the years, his well articulate and emotional speeches had motivated many young Ahmadis. Similarly, his public departure and the commotion and debates that pursued caused many educated individuals to realize the truth and abandon Ahmadiyyah.  He wrote about Ahmadiyya in the early 1970’s.  He also wrote in the Sunday Times about the dangers of Ahmadiyya.  He verbally jousted with high ranking Ahmadi Murrabi’s in Nigeria.  Molvi Ajmal Shahid, then the Amir of Ahmadiyyah movement in Nigeria, provided an extremely short reply in which he expressed his dismay at the “spiritual death of a brother (ibid., p. 97)” and Moulvi Naseem Saifi, the chief Ahmadiyyah missionary for West Africa, confirmed that Dr. Balogun had been very close and high in the administration and expressed his sadness that Dr. Balogun had abandoned Ahmadiyyah in favor of Islam (ibid., p. 99); other Ahmadi missionaries questioned his public withdrawal and, in an attempt at damage control, advanced a number of unbecoming and unproved accusations.  This book seems to have been published in 1977 and from Lahore, Pakistan.

What is this book about?
It’s basically a collection of his essay’s vs. Ahmadiyya in the year 1974, as well as his correspondance with Ahmadi Murrabi’s.

Free download—Full Book
Ismail Balogun 1-41 (1)
IB, 42 to 62 (2)
IB, page 43 (2)
IB, 42 to 62 (2)

He wrote about how the Saudi Embassy refused to give Nigerian-Ahmadi’s Hajj visas for the January 1974 hajj
In the preface of his book, he himself writes:

In October 1970, the World Muslim League at Mecca passed a resolution which says among other things:

“That the Ahmadiyya (Qadiani) group founded by Mirza Ghulam Ahmad is a group that has veered far from the path of Islam by reasons of certain of its beliefs and practices which are clearly contradictory to the well-known view point of Islam”

Consequent upon this resolution, the Government of Royal Kingdom of Saudi Arabia decided that Ahmadi’s from all over the world must not be allowed to perform the annual Pilgrimage to Mecca and Medina because they were considered as Non-Muslims……..

In Compliance with the Government’s decision, the Saudi Arabian Embassy in Nigeria refused bluntly in December of 1973 to allow Nigerian Ahmadis to perform Hajj in January of 1974.  A hue and a cry ensued as a result of this refusal and many statements and counter statements were made in the Nigerian Press.  The situation reached a point where I sincerely felt that the nation needed necessary information and guidance on the matter.  At this point, there were indications that certain people aimed at maneuvering the situation into a governmental confrontation between Nigeria and Saudi Arabia.

As as Ahmadi then, I was naturally displeased with the attitude of the Embassy.  But as a University teacher in the field of Arabic and Islamic studies I considered it a bounden duty to present the truth based on knowledge of Islam, …..

See—Preface to the attached book

Dr. Balogan first wrote 
Dr. Baolgan was an Ahmadi until January of 1974, he unexpectedly wrote an essay vs. Ahmadiyya, we have produced much of it in the below.

1———“The fact that Ahmadis hid their true doctrine from the membership at large is] evident in the fact that when one of the young educated Nigerian Muslims, who originally invited the Movement here, went to Britain for further studies and thereby came in contact with Indian Ahmadis, who resided then in Britain, he studied them at first hand and returned home only to withdraw his membership of the Movement. This was the late al-Haj L. B. Agusto of blessed memory.” (Sunday Times, Nigeria, Jan. 20, 1974; Ibid., p. 2).

2———-“Even though Ahmadiyya has been in this country for close to sixty years, I make the bold to say that, up till now, the vast majority of the adherents of the organization, within both the Movement and the Mission, are still in the dark about the details of its teaching, as well as its purpose. For example, it was only very recently, when stiff opposition to Ahmadiyyah started to rear its head in this country, that certain high-ranking Ahmadis knew for the first time that Mirza Ghulam Ahmad claimed to be a Prophet.” (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p. 3)“.

3———-“I could have raised all the points in this article with them (e.g. the Indo-Pakistani Ahmadi leadership) internally without any publicity; but experience has shown that such criticisms will automatically earn the critic either a long-term boycott or an outright excommunication. With any of these, no other member will be prepared to listen to him… I have stated my point of view, God is my witness, purely because of my awareness of the responsibility incumbent on me towards my fellow Nigerian Muslims in particular, and the world Muslims at large. My intention is not to oppose Ahmadiyyah; I have lived in it long enough to have a soft spot for it in my heart. But that notwithstanding, whenever a clash of opinion arises between Islam and Ahmadiyyah, it behooves me to declare for Islam without mincing words.” (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p.17).

After Ahmadi’s were declared Non-Muslim by Pakistan he wrote
1—-“In my Childhood, I was brought up to revere the Indo-Pakistani Ahmadiyyah missionaries who guided and controlled our religious activities. When the mission came to our elders and, through the elders to us, we believed all that they told us in toto, because of the implicit confidence we had in them.

Their preaching appeared plausible to us and we accepted their arguments in good faith. They made references to Islamic books in order to substantiate their claims and we accepted the references without cross-checking them because of our confidence in them.

Their method was to alienate us against the orthodox Muslims in whom they found faults in the way they practiced Islam. The missionaries claimed to present “the true Islam” to us in the name of Ahmadiyyah.

They often impressed on us that the stiff opposition, which Ahmadis suffered in India before the partition and subsequently in Pakistan, was a conclusive proof of the truth of Ahmadiyyah. After all, no prophet is readily accepted in his own town or country. This also appeared plausible to us, hence we followed them with unalloyed confidence.” (Sunday Sketch, Nigeria, Sept. 29, 1974; Islam versus Ahmadiyyah in Nigeria, p. 85-86).

2———“My aim [in cross-checking the references offered by Ahmadi missionaries] was actually to strengthen myself against the gathering opposition to Ahmadiyyah. As a University scholar, I was conscious that my pronouncement in support of Ahmadiyyah must necessarily be backed with authentic references to Islamic sources.

In my cross-checking of the Ahmadiyyah missionaries’ references, however, my findings were rather disappointing.

Consequent upon my first article on the Ahmadiyyah problem in Nigeria (Sunday Times, 20 January 1974), the Ahmadiyyah Mission members wrote extensive rejoinders which gave me a further opportunity to examine, independently, more Ahmadiyyah claims and views than hitherto.

I must say, before God and man, that the more I scrutinized the claims and purported references for them, the more I discovered that the Ahmadiyyah Mission is deceiving the world and playing on the ignorance of many of their followers.

In many cases, they quote authors [scholars] who are explicitly opposed to Ahmadiyyah ideas; but so cleverly do they quote that they often give the impression that the authors support Ahmadiyyah views.

Examples of such distortions abound in the quotations made by Dr. Bhutta in his rejoinder (Sunday Sketch, 8 September 1974) to my article. It may interest the readers to know that Dr. Bhutta is himself a Pakistani Ahmadiyyah medical missionary.

It is only by going to the source references and reading what the Ahmadis had quoted within the context in which they are set that the reader, and the seeker after truth, will realize how much the Pakistani Ahmadiyyah missionaries try to deceive the world.” (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 86-87).

3————“In order to buttress their claim about Khatam-un-Nabiyyin, the Ahmadis often quote the mystic Shaikh Muhyiddin Ibn ‘Arabi as saying, ‘The Prophethood that was terminated with the person of the Prophet of Allah(SAW) was no other than the Law-bearing Prophethood, and not Prophethood itself.’ (Futuhat al-Makkiyyah, Vol. II, p. 3)

This quoted statement appears on page 3 of the book, which contains over 700 pages. The book does not stop at the statement concerning the matter of Prophethood. On the contrary, it explains further at length, covering eleven pages, pages 252 to 262 inclusive, in the same volume, the different aspects of the Prophethood.

He says, among other things, that Prophethood exists among both animate and inanimate objects. With regard to human beings, he classified the Prophets into two: law-bearing prophets and follower prophets. He explains the functions of each category and concludes in both cases that, with the coming of the Prophet Muhammad, both categories have ceased to appear.

He says that what would remain for Muslims after Muhammad are speculators (Mujtahids) who would strive in their own different ways to explain the Shariah to the people according to their understanding of it. Such Mujtahids, he says, will NOT be called Prophets (Ibn Arabi, al-Futuhat al-Makkiyyah, Vol. II, pp. 254 and 255). This is certainly known to the Pakistani Ahmadi missionaries, but they hide it from their followers deliberately in order to entrench their own false idea on Prophethood…

Another example of the distortions by the Ahmadis for their selfish ends is contained in their official rejoinder to my article already mentioned.

On page 5, column 2, of Monday 11 February 1974 issues of The Truth, the Ahmadiyyah Mission quoted the following in support of the Prophethood of the Promised Messiah: ‘There is no discrepancy between the two, that he (the Messiah) will be a Prophet and a follower of the Holy Prophet(SAW) for the purpose of explaining the commandments of his Shariah, and to strengthen its way, even though he does so through his revelations.’ (Mirqat Sharh Miskat, Vol. 5, pg. 564)

This quotation has been extracted from the explanation of the Hadith in which the Prophet Muhammad had declared that there would be no other Prophet after him.

Indication. The Hadith, which is contained in Mishkat al Masabih, reports that the Messenger of God said to ‘Ali, ‘You are in the same position to me as Harun (Aaron) was to Musa (Moses): except that there is no prophet after me’. The Mishkat reports also that authentic books of Hadith are agreed on this tradition.

Now, in commenting on this authentic Hadith, Imam ‘Ali Qari, who was deceitfully quoted by Ahmadis, says:

“In the commentary of Muslim, some scholars say concerning his [the Prophet’s] statement ‘Except that there is no Prophet after me,’ that it is an indication that whenever ‘Isa b. Maryam [Jesus Christ] descends, he will descend as one of the arbitrators of this Community inviting people with the Law of Muhammad(SAW), and will not descend as a Prophet.I say that there is no inconsistency in his being a Prophet and being a follower to our Prophet(SAW) concerning the explanation of the rules of the Shariah and the improvement of his way even with revelation to him, as indicated by the saying of the Prophet: ‘If Moses were alive he would have no choice but to follow me.’

That is even though he is described as a Prophet and a Messenger; and in the absence of both of them (Prophethood and Messengership), there will not be any additional attainment.

Interpretation. So, the meaning is that there will not be any new Prophet after him because he is the Seal of all the Prophets that had gone before.

In it (the statement) is an allusion that, if there were to be a Prophet after him, it would have been ‘Ali; and it is not incompatible with what has clearly been related concerning the right of ‘Umar because the decision is hypothetical and suppositional.

It is as if he (the Prophet) says: ‘If there were to be a Prophet after me, a group of my Companions would have been Prophets; but there is no Prophet after me.’

This is the meaning of the Prophet’s(SAW) saying: ‘If Ibrahim had lived, he would have been a Prophet.’

As for the Hadith, which says, ‘The scholars of my Community are like the Israelites Prophets’, memorizers like Zurkashi, Asqalani, Damiri, and Suyuti have clearly said that is has no basis.”

This quotation is from the same book and on the same page referred to by the Ahmadiyyah Mission. That is: ‘Ali al-Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih, vol. 5, pg. 564.

It is clear from the quotation that the Mission has extracted what they thought would support their erroneous view from a commentary which, taken together, is explicitly opposed to the view. This is in order to give the impression that the author supports their idea.

In educated circles, such act is an errant distortion of an author’s view and thought. It contradicts the international law of copyright. It is, indeed, unacceptable as well as unbecoming of a mission that wants itself to be taken seriously.

From the Islamic point of view also, it is an abominable act. Consider, for example, Quran 2:59 [also 7:162], which says, “The transgressors changed the statement from that which was made to them; so We sent a pestilence from heaven upon the transgressors, for their having gone astray.’ A food for thought indeed for the Ahmadis!” (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 91-95)

4——–“Furthermore, instead of being crossed with me, calling me names and making all sorts of conjectures about me because of my renunciation of Ahmadiyyah, let the Nigerian Ahmadis take my exposition to their Pakistani missionaries for verification or denial.

Assertions. If they deny my assertions, then demand from them the Arabic books (not Urdu translations) from which they took their quotations. Then, let independent Arabic scholars translate the relevant sections within their context.

If I am proved wrong, let my father reject and disown me, and let the Ahmadis collectively curse and “crucify” me. But if I am proved right, then it becomes incumbent on all Nigerian Ahmadis, including my relations, both by blood and affinity, to reconsider their association with Ahmadiyyah, pray fervently to God Almighty as I have done to show them the way of Islam and help them to follow it.” (Sunday Sketch, Sept. 29, 1974; ibid., p. 96).

Nigerian Ahmadis responded to Dr. Balogan
On page 5, column 2, of Monday 11 February 1974 issues of The Truth, the Ahmadiyyah Mission quoted the following in support of the Prophethood of the Promised Messiah: ‘There is no discrepancy between the two, that he (the Messiah) will be a Prophet and a follower of the Holy Prophet(SAW) for the purpose of explaining the commandments of his Shariah, and to strengthen its way, even though he does so through his revelations.’ (Mirqat Sharh Miskat, Vol. 5, pg. 564)

Mr. Al haj A. S. Olatunde vs. Ahmadiyya missionaries in Nigeria
“For some months now, I have been quiet. My quietness has come as a result of a very serious study I embarked upon in connection with a burning question.

The question began with an article published by Dr. Ismail Balogun of the University of Ibadan a few months ago. It concerned the belief of the Ahmadiyya Jamat that the founder of the organization was a kind of a prophet.

Dr. Ismail Balogun, who was born into the Ahmadiyya Community, advanced cogent arguments and reasons to support his rebuttal of the claim of Mirza Ghulam Ahmad to Prophethood and the need to abandon the name Ahmadiyya to denote a class of Muslims.

A series of rejoinders came from many well-known Ahmadis. The most significant thing about the rejoinders is that they are unconvincing! They have been based on shifty premises.

Dr. Ismail Balogun came out again with a final reply to all the rejoinders. His final reply contained incontrovertible facts from various books of Islam and lexicons to support his stand that after the holy Prophet Muhammad there had not been and there would never be another prophet of any kind, at least in so far as Islam is concerned.

I want to make my personal stand clear now. I support Dr. Ismail Balogun. I agree entirely with his findings. And with him I declare that Muhammad is the last Prophet of God.

I also declare that I am not an Ahmadi. It is true that I have been closely connected with the Ahmadiyya Mission for many years. During my period of association with them, the question of another prophet after Muhammad was never a point of interest in our discussions.

I am sure with this, nobody will be in doubt any more about my stand. I want to remind all Muslims of an incident toward the close of the glorious life of the Holy Prophet Muhammad. It was the parting sermon he delivered on the Arafat in his last pilgrimage.

He said: “I am leaving unto you two noble things. So long as you will cling to them, you will never go astray. One of them is the Book of Allah and the other is the Tradition of His Apostle. Let him that is present tell unto him that is absent. Haply he that shall be told may remember better than he who has heard it.”

With me, the Book of Allah and the Sunnah of His Prophet are sufficient. I am a Muslim and anything that will tarnish my Islam is rejected with all my heart.

If there is any person or any group of persons who have been showing me any favor because they thought that I was an Ahmadi, I pray, they should now withhold or withdraw their favors. I shall be satisfied with whatever favors it will please Allah to bestow on me as a Muslim, pure and simple. May Allah open our hearts to His Truth. Amen.” (Daily Sketch, Friday, Nov. 8, 1974; ibid. p. 118-119).

 

Related Essay’s
https://ahmadiyyafactcheckblog.com/2018/09/24/ahmadiyya-a-study-in-contemporary-islam-on-the-west-african-coast-by-humphrey-j-fisher-1963/

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

https://ahmadiyyafactcheckblog.com/2017/05/22/ahmadiyya-in-gambia/

https://ahmadiyyafactcheckblog.com/2017/02/19/dr-balogan-the-famous-african-ahmadi-who-left-ahmadiyya-in-1974/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-farimang-mamadi-singhateh-the-governor-general-of-the-gambia-and-an-ahmadi/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-humphrey-j-fisher-the-writer-who-wrote-extensively-about-ahmadiyya-in-africa/

Tags

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

“The utter extinction of Jihad” (1902) by Mirza Ghulam Ahmad

Intro
MGA denied all types of offensive and violent Jihad, especially against a government that allowed for total religious freedom.  However, Ahmadi’s deny this nowadays, since most Ahmadis’ don’t follow MGA, they follow their Khalifa’s.  In fact, in 1911, Ahmadi’s were calling MGA a law-bearing prophet based on the idea that he abrogated Jihad.  In 1947, the Ahmadiyua Khalifa authorized Violent and offensive Jihad and thus contradicted his fathers’ work.  The Mirza family even wrote that it was OK to kill Ahmadi’s, since Pakistani Ahmadi’s were fighting vs. India and many Ahmadi’s were in the Indian military in 1947, see the Furqan Force.

This essay was published in the ROR of January 1903
http://www.reviewofreligions.org/wp-content/pdf-downloads/RR190301.pdf#page=22

Noorudin said that if MGA even claimed law-bearing prophethood, it was OK
https://ahmadiyyafactcheckblog.com/2017/02/23/noorudin-didnt-care-if-mirza-ghulam-ahmad-claimed-even-law-bearing-prophethood/

Related Essays
https://ahmadiyyafactcheckblog.com/2017/12/05/from-1901-to-roughly-1924-ahmadis-believed-mgamuhammad/

https://ahmadiyyafactcheckblog.com/2017/01/04/nabi-ullah-ka-zahoor-aka-appearance-of-the-prophet-of-allah-1911-by-muhammad-zahir-al-din/

https://ahmadiyyafactcheckblog.com/2016/12/15/ahmadiyya-leadership-authorized-violent-jihad-in-1947-48/

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

Scans

“”Prophethood among the Followers of Muhammad”” by Maulana Sayyid Muhammad Ahsan of Amroha, Oct-1913, in Tashhizul Azhan

Intro
The life of Maulana Sayyid Muhammad Ahsan of Amroha is an interesting case study.  He left Ahmadiyya in roughly 1915, and with his entire family, it is unclear who his wife was and his children.  He wrote an article in the Tashhizul Azhan of Oct-1913(as quoted by Mahmud Ahmad in 1924 and Muhammad Ali before him) in which he showed that the only prophethood which could be granted to Muslims was Nubuwwti Juzwi or partial prophethood.  This contradicts the view of the Qadiani jamaat about the prophethood of MGA.  In fact, Amrohi famously opposed the prophethood claim of MGA in 1901.

Some quotes
“Hence it follows that prophecies regarding future events granted in proof of the truth of Islam will be transmitted through the medium of Nubuwwat and that is what is meant by Nubuwwati Ghair Tashri‘i (Prophethood without Law) or Nubuwwati Juzwi Partial Prophethood). All the Ambiya’ who came after Mosesas, were honoured by the gift of this kind of Nubuwwat because the Nubuwwat of Ahkam (Lawbearing Prophethood) had ceased among the Israelites with the advent of the Torah” (Tashhidhul Adhhan October 1913, page 500) See also, “Truth About the Split” (1924), online edition, see page 127.  

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