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A young Mirza Ghulam Ahmad stole his daddy’s pension money and was punished by never being able to see his mother again

We have written about this story before.  However, we have found new information which seems to open up this story a bit further.  The new info is from the ROR of 1922 wherein MGA’s mother was described.  This essay was written by an Ahmadi named Ghulam Mohammad Ahmadi, and published on the 5th of May 1922.  This essay doesn’t mention MGA’s stealing of his families pension, which led to MGA getting severely punished by never being able to see him mother alive ever again, as well as being forced to work in Sialkot for a meager salary. MGA was punished severely, and rightly so, per Islam he should have gotten his right hand chopped off, since he stole upwards of 100,000 dollars in today’s money and was on the run for up to 1 year.

Ahmadi spin doctors try to blame MGA’s cousin for squandering the money
You will find Ahmadi trolls all over social media running around and blaming Imam ud Din (MGA’s cousin aka brother) for spending all of the money, however, that argument collapses since MGA was punished severely.  Why would MGA’s father punish him (MGA) if it was actually Imam ud Din who was the culprit?  Ahmadi’s run from this question and rightly so, since if they ever accept the facts from this story, Ahmadiyya is dead.

Facts from this essay

1–The writer compares the mother of Muhammad (saw) with the mother of MGA (nauzobillah), we have written about this topic, in this era, Ahmadis were fanatical about equating the entire life of Muhammad (Saw) with the life of MGA.

2–In MGA’s youth, he was retired, he never did any work, he was considered a useless appendage.  And MGA’s mother allowed it, she allowed her son to be a lazy good for nothing human.  MGA’s mother protected him from this father.

3–MGA was nicknamed Mullah in his youth.  Since all he did was cry about Islam and its state of affairs in British-India.

4–The author totally omits the pension story.  By 1922, the pension story had never been written about, it was later, with the publishing of Seeratul-Mahdi, that’s when the pension story was revealed.

5–Miran Baksh was sent to Sialkot to bring MGA home, he was a servant in the Mirza household.  MGA’s mother had already died, however, he wasn’t supposed to tell MGA.  This was part of MGA’s punishment after he stole the family money, i.e. to never see his mother ever again. And MGA’s father made sure of it.

6–MGA was on opium from an early age, since he was oblivious to his surroundings and most likely high on opium.  An incident is given from MGA’s youth from roughly 1858, wherein MGA’s young son, Mirza Sultan Ahmad had fallen in the immediate vicinity of MGA and was screaming for help, however, MGA must have been high and thus didn’t hear or see anything, MGA’s mother then ran over and saved the child from what could have been an awful death.

Mirza Tahir Ahmad purposely lied about the pension story in March of 1985

Mirza Tahir Ahmad was a vicious mullah.  He lied and lied and lied.  He setup Ord-XX and was able to move his headquarters to the UK.  His bigotry knew no bounds, and he was bold and arrogant about it.  In this specific case, I have caught him lying about MGA and his pension squandering situation from 1860.  Mirza Tahir Ahmad delivered a speech in March of 1985 wherein he acted as-if he had never heard of the pension story in his entire life.  He had never read Seeratul-Mahdi by Mirza Bashir Ahmad nor had any of his elders ever relayed the story to him.  He then claims to have had his team find the reference and then gives a totally fraudulent rendition of the events.  As the data shows, Mirza Tahir Ahmad totally misquoted this entire story.

1.  MGA didnt go to Sialkot to pickup his daddy’s pension, that is a total lie, it isnt written as such anywhere.

2.  It is not written anywhere in the narration that Mirza Imam ud Din snatched the money.

3.  MGA must have written his father a letter while on the road and then was sent to Sialkot to work.

4.  If Imam-ud-Din did steal the money, why wasnt a case filed against him?  Further, Imam-ud-din and MGA were roughly the same age, they had no beefs in that time frame.

The reference
This objection has two parts. One is that he was employed at a salary of 15 rupees per month, implying that he was a very insignificant person. This also implies that God could not have chosen him to be a Prophet, which thereby repeats the same objection raised by the Pharaoh. The second aspect of this objection is that Prophets do not work for someone else. In addition, the Promised Messiahas is being falsely accused (God forbid) of theft. Supposedly, he had to
leave home as a punishment for this theft. We have researched to determine where anyone
could possibly have found such an incident as a basis for such an allegation. We found in the biography Siratul- Mahdi, vol. 1, p. 43–44, narration no. 49:

“””Once the Promised Messiahas went to Sialkot to collect his grandfather’s pension. Mirza Imam-ud-Din, a member of his family, went after him, snatched the money, and ran away. After this, the Promised Messiahas did not return to Qadian because he deemed it better to earn some money by finding a job, rather than going back to his family after incurring the loss.”””

The True reference
“””in the name Allah the beneficient and the merciful. Stated to me by walda sahiba (mother of the author) that once , at the young age hazrat masih e moud went to receive pension of his father, when hazrat sahib (Mgaq) received the pension , he was chased and tracked by Mirza imamuddin who instead of bringing hazrat sahib to Qadiyan, lured him and took him from one place to other till the whole amount of pension was spent up. Then Imamuddin left hazrat sahib. Feeling regretted, hazrat sahib went to Sialkot instead of coming back to home. He got a job in the court of Deputy Commissioner Sialkot, on a very meagre amount as his father also desired him to get a job. Hazrat sahib remained there for some time till his mother got ill and he was called home by the grand father. At Amritsar He was received by a messenger from Qadiyan who told him that his mother had died.”””

See here:

The Urdu transliteration
Bayan kia mudge say hazart walida sahib nay kay aik dafa apnee jawani (youth) kay zamana main hazart masih maoud alaih salam tumharay dada kee pension wasool kernai gaye to peachay peachay (behind) mirza imam din bhee chala gaiya. Jab aap nay pension wasool ker lee to wo aap ko phusla (trick) ker aur dhoka day ker bajayi (instead) qadian lanay kay bahir (meaning of the word is outside-but it means outside qadian somewhere else) lay giaya aour idher udher (here there) phirata raha. (according to this narration -this incident was just before sialkot employment which was 1864-1868-MGA is around 25 years old-purpose of this is to ascertain MGA age- he was not a child that imam din could lure him hither thither in India)
Phir jub us nay (imamdin) saraa rupiya ura (spend) ker khatam ker diya to aap ko schore (leave) ker kaheen aour chala gaya. Hazrat masih maoud ees (this) sharam kay maray wapis ghar naheen aiyee. Aour chounkay tumharay dada ka munsha (desire) rehtaa tha kay aap kaheen mulazam ho jayeen -ees liyay aap sialkot shahr (city) main -deputy commissionar kee katchehri main qaleel tunkhua (little wage) per mulazam ho gayay (now that proves that MGA was in his 20s and was not a child) aour kutch arsaa tuk wahan mulazmat per rahay. Phir jab tumharee dadee (MGA mother) beemar hounee to tumharay dada nay admee bhaija – kay mulazmat chour (leave) ker aa (come) jaao. Jiss per hazrat sahib forun rawana ho gayay. Amritsar pohuntch ker qadian aanay kay wastay yakka karayia per liyaa. Iss mouqa per qadian say aik aour adamee bhee aap kay laynay kay liyay amritsar pouhntch giyaa -us admee nay kaha yakka (tanga) juldi chalao kiunkay un (MGA mother) kee halat bohat nazuk thee. Phir thoree dair kay baad kehnay laga -bohat hee halat nazuk thee- jaldi karo kaheen fout (died) nah ho gaee houn. Walida sahiba bayan kertee theen -kay hazart sahib fermatay thay -kay main isee waqat sumahg giaa kay -derasal walida fout ho chukee hain. Kiunkay agar woh zinda hoteen to wo shakhas aisay alfaz na boltaa. Chonanchay qadian pohnchay to pata laga kay waqayee wo fout ho chukeen thee. Walida sahiba bayan kertee hain kay hazrat sahib fermatay thay kay humain (means -“us “ is plural- does that mean that there was at least one more person?) chore (leave) ker phir mirza imam din ihther udher (here and there) phirta raha. Akhir us nay chaiy (tea) kay qaflay per daka (theft) mara aour pakra giaa- magar muqadma main rihaa ho giya. Hazrat sahib farmatay thay kay maaloom hota hai kay Allah taala nay hamaree waja say hee usay kaid (prison) say bachaa liya-werna wo khud kaisa hee adamee tha hamaray mukhalif yahee kehtay -in kay aik chacha zaad bahee jail khana main reh chuka hai. Khaksaar araz kerta hai kay hazrat masih maoud alaih salam kee sialkot kee mulazmat 1864-1868 ka waqia hai.
Is rawait (narration) say yay naheen samajna chahiya kay hazart masih maoud ka sialkot main mulaazam hona is wajah say tha- kay aap say mirza imam din nay dada sahib kee pension kaa rupaya dhoka say ura (taken) liya tha-keyoon kay jaisa kay khud hazart masih maoud alaih salam nay apnee tasaneef main tasreeh (explain) kee hai. Aap kee mulazmat akhtiayar kernay kee waja (reason) siraf yay thee kay aap kay walid sahib mulazmat kay leyay zour daitay rehtay thay -werna aap kee apnee raiy (opinion) mulazmat kay khilaf thee. Isee tarha mulazmat chour (leave) daynay kee bhee asal wajah yahee thee – kay hazrat masih maoud mulazmat ko naapasand fermatay thay-aour apnay walid sahib ko mulazmat turk ker daynay kee ijazat kay leyay likhtay rehtay thay. laykin dada sahib turk a mulazmat kee ijazat naheen daytay thay. Magar jub dadi sahiba bemaar hunyee to dada sahib nay ijazat bhijwaa dee kay mulazmat chore ker aa jao.””

The video-work

Why did Mirza Tahir Ahmad lie?
Most Ahmadis indirectly worship the Mirza family.  They believe everything their Khalifa says, without question.  They are like robots.  They all heard Mirza Tahir Ahmad give his version of events and that was it.  They never questioned him, nor are they allowed to.

Dr. Basharat Ahmad (Lahori-Ahmadi) omits MGA’s pension story

Dr. Basharat Ahmad wrote a comprehensive biography on the life of MGA.  Its called Mujadid-e-Azam, or the “The Great Mujadid”.  He was an old friend of Maulvi Abdul Karim and Noorudin, they all knew each other very well.  Anyhow, Dr. Ahmad wrote extensively about MGA’s life in Sialkot, however, he purposely omitted the part about why MGA had to go to Sialkot and take up employment.  This is very odd, since he quotes Seeratul-Mahdi by Mirza Bashir Ahmad many times.  Anyhow, feel free to read Vol. 1 of Mujadid e Azam and you will see the deception.

The Pension story can be read here:

All Ahmadis are dishonest.  They will do and say anything to clear MGA of wrongdoing.  This is simply just another case of that.

Mirza Ghulam Ahmad’s famous pension story

As we all know, in roughly 1863, MGA and his cousin set off to pickup the hefty pension payment by the British govt. to MGA’s father.  Below is the entire transliteration of the incident

The Quote
Bismillah Alrehmani rahim
Bayan kia mudge say hazart walida sahib nay kay aik dafa apnee jawani (youth) kay zamana main hazart masih maoud alaih salam tumharay dada kee pension wasool kernai gaye to peachay peachay (behind) mirza imam din bhee chala gaiya. Jab aap nay pension wasool ker lee to wo aap ko phusla (trick) ker aur dhoka day ker bajayi (instead) qadian lanay kay bahir (meaning of the word is outside-but it means outside qadian somewhere else) lay giaya aour idher udher (here there) phirata raha. (according to this narration -this incident was just before sialkot employment which was 1864-1868-MGA is around 25 years old-purpose of this is to ascertain MGA age- he was not a child that imam din could lure him hither thither in India)
Phir jub us nay (imamdin) saraa rupiya ura (spend) ker khatam ker diya to aap ko schore (leave) ker kaheen aour chala gaya. Hazrat masih maoud ees (this) sharam kay maray wapis ghar naheen aiyee. Aour chounkay tumharay dada ka munsha (desire) rehtaa tha kay aap kaheen mulazam ho jayeen -ees liyay aap sialkot shahr (city) main -deputy commissionar kee katchehri main qaleel tunkhua (little wage) per mulazam ho gayay (now that proves that MGA was in his 20s and was not a child) aour kutch arsaa tuk wahan mulazmat per rahay. Phir jab tumharee dadee (MGA mother) beemar hounee to tumharay dada nay admee bhaija – kay mulazmat chour (leave) ker aa (come) jaao. Jiss per hazrat sahib forun rawana ho gayay. Amritsar pohuntch ker qadian aanay kay wastay yakka karayia per liyaa. Iss mouqa per qadian say aik aour adamee bhee aap kay laynay kay liyay amritsar pouhntch giyaa -us admee nay kaha yakka (tanga) juldi chalao kiunkay un (MGA mother) kee halat bohat nazuk thee. Phir thoree dair kay baad kehnay laga -bohat hee halat nazuk thee- jaldi karo kaheen fout (died) nah ho gaee houn. Walida sahiba bayan kertee theen -kay hazart sahib fermatay thay -kay main isee waqat sumahg giaa kay -derasal walida fout ho chukee hain. Kiunkay agar woh zinda hoteen to wo shakhas aisay alfaz na boltaa. Chonanchay qadian pohnchay to pata laga kay waqayee wo fout ho chukeen thee. Walida sahiba bayan kertee hain kay hazrat sahib fermatay thay kay humain (means -“us “ is plural- does that mean that there was at least one more person?) chore (leave) ker phir mirza imam din ihther udher (here and there) phirta raha. Akhir us nay chaiy (tea) kay qaflay per daka (theft) mara aour pakra giaa- magar muqadma main rihaa ho giya. Hazrat sahib farmatay thay kay maaloom hota hai kay Allah taala nay hamaree waja say hee usay kaid (prison) say bachaa liya-werna wo khud kaisa hee adamee tha hamaray mukhalif yahee kehtay -in kay aik chacha zaad bahee jail khana main reh chuka hai. Khaksaar araz kerta hai kay hazrat masih maoud alaih salam kee sialkot kee mulazmat 1864-1868 ka waqia hai.
Is rawait (narration) say yay naheen samajna chahiya kay hazart masih maoud ka sialkot main mulaazam hona is wajah say tha- kay aap say mirza imam din nay dada sahib kee pension kaa rupaya dhoka say ura (taken) liya tha-keyoon kay jaisa kay khud hazart masih maoud alaih salam nay apnee tasaneef main tasreeh (explain) kee hai. Aap kee mulazmat akhtiayar kernay kee waja (reason) siraf yay thee kay aap kay walid sahib mulazmat kay leyay zour daitay rehtay thay -werna aap kee apnee raiy (opinion) mulazmat kay khilaf thee. Isee tarha mulazmat chour (leave) daynay kee bhee asal wajah yahee thee – kay hazrat masih maoud mulazmat ko naapasand fermatay thay-aour apnay walid sahib ko mulazmat turk ker daynay kee ijazat kay leyay likhtay rehtay thay. laykin dada sahib turk a mulazmat kee ijazat naheen daytay thay. Magar jub dadi sahiba bemaar hunyee to dada sahib nay ijazat bhijwaa dee kay mulazmat chore ker aa jao.””

Partial English translation
My mother told me that his holiness, the Promised Messiah, one day, during his youth, went to collect the pension of his grandfather (700 rupees – Seeratul Mahdi, Vol. 1, P. 131). Following him was a person by the name of Imamuddin. When he received the pension, Imamuddin mislead him and took him outside Qadian. They roamed about from place to place. When his holiness had squandered all he had, Imamuddin deserted him leaving him alone and left for some other place. However, his holiness, the Promised Messiah, did not return home for shame and for fear of infamy. And since his grandfather’s desire was that he be employed somewhere, he went to Sialkot and got himself employed for a miserably low salary (ten rupees a month)…………………………………….” (Seeratul Mahdi, Vol. 1, P. 43; by Mirza Bashir Ahmad)

Before Braheen-e-Ahmadiyya, Mirza Ghulam Ahmad took a loan from a Hindu on interest

As we continue to dig into the life of MGA before Braheen-e-Ahmadiyya we see a pattern that has developed, i.e., that MGA was a good-for-nothing-lazy-punjabee-fraudster.  In this specific instance, we have found information which proves that MGA never had property valued at 10,000 rupees in 1879.  In fact, in those days, MGA’s brother was ruling the family dynasty, and MGA’s eldest son (Mirza Sultan Ahmad) had already been chosen to take over the family management of Qadian as soon as MGA’s brother died.  So…when MGA claimed that he would give a reward worth 10,000 rupees if anyone could refute his book, it was all hogwash.  It was all a lie.  In fact, Dard did cover up job and added the idea that MGA had property worth 10,000 in 1879 (see Life of Ahmad by Dard, page 91).  Most of this correspondance was recorded by MGA in his book Shahn-e-Haq (1887).

MGA was penniless in 1884
Even after getting money sent to him by many rich Muslims, by 1884, MGA was broke (see Dard, “Life of Ahmad”, page 134).  He had no money, he relied on his friends to send him money.  In Qadian however, MGA had no bills to pay, all he needed was money for food and transportation.

The income tax case of 1898 proves that MGA was broke in 1884

Also see “Life of Ahmad”, Dard, page 595.  By 1898, MGA was claiming that his annual income was 7200 rupees, of which roughly 70% came from MGA’s followers.  MGA claimed to own some land, but not very much, he didn’t list his own house as property in the case, nor did he list any of his properties in Qadian.

Additional info
In Maktoobate Ahmadiyya page 36, Vol-5, Number 3 there is a letter that Mirza wrote to Munshi Rustam Ali on 9th May, 1887, that he wanted to set up a printing press at Qadian which will cost Rs. 1500/- So He shall be thankful, if loan of Rs.400. Is given to him. He says That he will arrange balance Rs. 800 or 900/. from some other place.
It proves that either Mirza was a penny less even in 1887 or he wanted to mint money from simple fellows.

Summary of the situation

When Mirza Qadiani published Ishtihar with challenge if somebody publishes satisfactory answers to his book Baraheen e Ahmadiayya he would pay a reward of Rs. 10,000/-, Pandit Lekhram said in his book Takzib e Baraheen e Ahmadiyya that announcement of cash reward of Rs10,000/- by Mirza Qadiani, was only a lie and deceit because Mirza Qadiani,s total moveable and immoveable property was not worth Rs.10,000/- at that time because all men and women Hindus, Muslims and Sikhs knew the state of insolvency and indebtedness of Mirza Qadiani.

This can also be judged from the fact that after marriage with Nusrat Jehan, Mirza remained a permanent guest of his father in law. Mir Nasir Nawab was a Draught man at Canal Irrigation Department. Wherever he was transferred and moved, he found Mirza there as an uninvited guest. Mirza spent many years at Ludhiana and Ambala Cantonment, breaking the breads at his fathers in law,s house.

In those days Mirza obtained a loan on interest from a Hindu Mahajin (a money lender) of Ambala Cantonment. After publishing and country vide sale of Baraheen e Ahmadiyya Mirza Qadiani got financially eased out a bit, he wrote two letters to this Hindu Mahajin to get his loan settled, calculate and receive the amount payable by him.

But unfortunately for him, his letters reached to the hands of Hindu Ariyas of Qadian. These ariyas, just to show the world that Mirza took loan on interest whereas usury is not allowed in Islam, published these two letters. Mirza Qadiani wrote these letters to Bishan Singh Ambalvi. The publication of these two letters, infuriated Mirza Qadiani.

Clarifying his position, in his Book Shahna e Haq page 37- 39, Mirza Qadiani writes:-

“ in this objection the factual position is only that I have wrote to a Hindu shopkeeper to settle my old accounts which was long pending and receive money and return the loan security. Although I don,t exactly remember the text yet I think somewhere i had requested him not to disclose that he has been called for the settlement of loan. So that our enemy may not do false propaganda. Yet Ariyas with few bad character peoples of Qadiani stole these letters which is a theft and a cognizable offence under the criminal laws. Actually these evil minded, tried to steal some money from the cash box of Bishan Singh in his absence and got hold of these two letters. After which these criminals in collusion with each others published these letters just for the defamation of us. Lala Bishan Singh being a gentle man did not bring the case to the court as these were business letters, publishing of which is a cognizable offence. So in my opinion a suit should be filed against this theft”.

(Quoted by Rafiq Dilawari in his book Raees e Qadian).

The scans



The rest of the data

Taken from:

The rest of the pages

How I became an Ahmadi by Dr Basharat Ahmad–The Famous Lahori Ahmadi who wrote “Mujadid-e-Azam”

This entire entry was taken from the Lahori-Ahmadi website, here:

I had been interested in religion from childhood. Since the earliest, I always had an overwhelming desire to benefit from the company of religious scholars (ulama). If a maulvi or preacher happened to be giving a lecture in our locality, I could not restrain myself from attending it. My forefathers were Hanafis but while I had an interest in religion I was also greatly attracted towards investigating religious questions and concepts.

Joining the Ahl-i-Hadith

Some of my acquaintances belonged to the Ahl-i-Hadith.1 As a result of my investigations I joined the Ahl-i-Hadith. I could not understand that since there existed Hadith reports of the Holy Prophet Muhammad, how one could give preference to the verdict of any jurist. This was the time when the Ahl-i-Hadith were called ‘Wahhabi’2 and were assaulted in mosques and evicted from them. Our family was at that time residing in the city of Sialkot and we stayed in the Sadar Market. I was, however, studying in town at the Scotch Mission High School. On becoming an Ahl-i-Hadith follower, I immediately started clasping my hands on my chest in prayer and saying ‘Ameen’ audibly when praying in congregation at the Sadar main Mosque.3 The imam of the mosque, the late Maulvi Mubarik Ali, did not object or say anything as he was a learned man, but others in the congregation got agitated, there was much noise and uproar and dire threats were uttered against me. Finally the matter was reported to the elder of my family, my grandfather. He was quite annoyed with me. I did not argue with him, but started attending the Friday congregational prayers at the Ahl-i-Hadith Mosque of the town. The late Maulvi Abdul Karim used to lead the prayers, and I had complete freedom to raise my hands and say ‘Ameen’ in an audible manner.

Argument with Rev. Youngson

I have said that I used to study in the Scotch Mission High School. In my class were also the late Maulvi Qa’im-ud-din and the late Dr. Sir Muhammad Iqbal, the same Dr. Iqbal who is the famous poet and philosopher. Reverend Youngson was our Principal and was a very intelligent Christian priest. Maulvi Qa’im-ud-din and Dr. Iqbal would debate and argue with Rev. Youngson during the Gospel study hour, but in the discussions on the issue of the Messiah being still alive and being superior to the Prophet Muhammad they could not stand up to the reverend. On one occasion there was a terrible calamity when the reverend Youngson quoted the Quranic verse Ya ‘isa, inni mutawaffi-ka wa rafi‘u-ka ilayya4 as an argument in favour of the superiority of Jesus Christ. Dr. Iqbal, being ruffled, responded that this verse was not from the Quran. This was a clear victory for the reverend: the verse was from the Quran. We Muslims felt very discomfited. I fretted within myself and sometimes, may God forgive me, I even felt annoyed with God, that by bodily raising Jesus to the heavens He had made the Muslims to be humiliated by the Christians. At last, the daily criticisms of Islam by the Christian clergymen resulted in my having doubts about the veracity of Islam and many a time I thought that I should leave Islam. The Arya Samaj was a new, popular movement. Hindu boys used to boast about its merits. I frequently thought, why not become an Arya. But the love of Islam which had been with me since childhood did not allow this. The scholars of Islam, whom we relied on and had great respect for, however, provided no satisfactory explanations.

Perusal of the book Fath Islam

In 1891, during the period when I was restless in my mind, one day I was lying on a bed in our courtyard when my paternal grandfather handed me a book and said:

“Look at the wonder of the fourteenth century5 — a man, Mirza Ghulam Ahmad of Qadian, has claimed to be a likeness of the Messiah, and has published this book.”

I took the book, which was Fath Islam (Victory of Islam) and started reading it. Immediately the style of writing captivated me. As I continued reading, I felt as if the words of the book were directly entering into my heart and soul, and when I read the arguments and proofs showing that Jesus had died a natural death, I jumped with joy. I read the whole book in one sitting and flatly told my grandfather that this man was truthful. On this he said:

“No, you are yet a child. You have not seen our religious scholars. I hear they are preparing a universal proclamation of kufr (heresy) against this man.”

But the truth of the book had cast its influence upon me. I was not willing to give up belief in the natural death of Jesus. I had received this gem after so much wanting. The same verse, Ya ‘isa, inni mutawaffi-ka wa rafi‘u-ka ilayya,6 which had always troubled me was now beautifully satisfying my heart. The situation now in the central market of Sialkot was that in each and every meeting and function where people gathered Hazrat Mirza Ghulam Ahmad was under discussion, but he was invariably opposed.

A dream

I had a dream, around this period, which in its nature was quite strange. I saw a very tall minaret, in the top of which the Holy Prophet Muhammad was present. I was eagerly climbing the stairs of the minaret to meet the Holy Prophet. On my lips was the following verse of poetry:

Some say ‘glory to me’, some say ‘I am the truth’,
Sing your singing, this is a point for reflection.

While reading this verse and climbing the stairs I woke up. At that time I did not understand the meaning of this dream. But now I know that being asked to reflect on ‘glory to me’ and ‘I am the truth’ referred to the concept of burooz (someone coming as the manifestation of the Holy Prophet), and the presence of the Holy Prophet indicated the coming of his burooz. The significance of climbing the minaret was exactly that mentioned in the revelation of Hazrat Mirza sahib that the “feet of the Muhammadans would be established firmly on a lofty minaret”.

Hazrat Mirza sahib in Sialkot

After some days the town was abuzz with the news that Mirza Ghulam Ahmad, the claimant of Messiahship was coming to Sialkot. Recently, we had listened to the lectures of Maulvi Nur-ud-din of Bhera, Hafiz Abdul Mannan of Wazirabad and Maulana Nazir Husain of Delhi who had also visited Sialkot. On the arrival of Hazrat Mirza sahib too, we went to town. He was staying at the house of the late Hakim Hissam-ud-din. The street to the house was full of people. As I and a friend squeezed our way through the crowd, I saw Hazrat Mirza sahib leave one house and enter the next. In that brief time, when I glanced at his face I saw such a glimpse of saintliness and light that I could not help feeling that this could not be the face of an imposter; it was the radiant countenance of a truthful man.

Hazrat Mirza sahib lead the asr prayers in Hakim Hissam-ud-din’s mosque, and I along with others prayed behind him. After the prayers he sat in the doorway of the mosque. A large number of people were present in the mosque and they asked him various questions on religious matters. His answers were so satisfying that one’s faith was renewed. Sitting near me was Maulvi Abdul Karim, the imam of the Ahl-i-Hadith mosque who had pledged allegiance to Hazrat Mirza sahib. He said to me: Look, do you see the light upon Hazrat Mirza sahib’s face? I confirmed that I did.

In the evening we returned home, but my mind had been deeply impressed. When we returned the next day, Hazrat Mirza sahib was giving a commentary on the Sura Fatiha. Today of course every Ahmadi child knows this particular explanation, but at that time we were hearing it for the first time. These truths and fine points of knowledge opened our eyes and the lectures of other ulama which I had heard now seemed shallow. Dr. Iqbal was at that time sitting on the roof of the entrance of the mosque and was full of praise for this exposition of the Quran. Hazrat Mirza sahib stayed a few days in Sialkot and then went back. Many people in Sialkot took the pledge, among them Maulvi Mubarik Ali, the imam of our Sadar Mosque. This caused a great deal of trouble in the Sadar area.

Speeches of Maulvi Muhammad Husain Batalvi

In the meanwhile, Maulvi Muhammad Husain Batalvi arrived in Sialkot. He was a leading scholar of the Ahl-i-Hadith in the Punjab and was at the height of his fame for his knowledge and learning. His mission was to oppose Hazrat Mirza sahib. As I was an Ahl-i-Hadith follower, I had a special regard for him. I met him at a dinner in Sadar, and after this there was a lecture by him at the main mosque in Sadar which was disjointed and not at all enjoyable. However, he read out some extracts from a copy of [Hazrat Mirza sahib’s book] Izala Auham, and by taking the passages out of context and juxtaposing various passages together he gave a completely wrong impression to the audience. For instance, he emphasized to us that Mirza sahib had said that there is a verse in the Quran: “Surely We have revealed it near Qadian”. He also said that Mirza sahib applied to himself the prophecy mentioned in the verse of the Quran: “I (Jesus) give good news of a messenger after me whose name is Ahmad”, and did not apply it to the Holy Prophet Muhammad; that Mirza sahib says that the Quran is full of abusive words and that four hundred prophets lied, etc. etc. In short, this is the way he incited us against Hazrat Mirza sahib. Little did we know that such a reputed scholar was standing in a mosque uttering lies, and by misquoting passages was slandering Hazrat Mirza sahib. We were led astray by trusting the mullahs, and thus lost the distinction of being among the first followers of Hazrat Mirza sahib.

Thus after polluting the atmosphere of Sialkot, Maulvi Muhammad Husain Batalvi left. With him also went the spiritual peace I had found. The community of the Ahl-i-Hadith in Sialkot had become fragmented and the mosque of the Wahhabis almost desolate. A large portion of the Ahl-i-Hadith had become Ahmadi and had shifted to Hakim Hissam-ud-din’s Mosque. The few who were left shifted to an old royal mosque. Maulvi Muhammad Ibrahim of Sialkot, at that time a young man, was made imam of the mosque. I also went to say my prayers in that mosque. But his old-style, traditional khutbas could not attract someone who had heard the khutbas of Maulvi Abdul Karim. One Friday was more than enough to disenchant me, and I stopped going there.

I meet a Sufi

Around this time God so ordained that I chanced to meet a Sufi of the Chishtiyya Sabiriyya order. Despite being of the Ahl-i-Hadith school of thought, I had always been interested in sufism, and in his company that interest was rekindled. I learnt from him all the recitals and incantations practised in the Chishtiyya Sabiriyya order. He once inquired as to my purpose in following these practices. I replied that I wished to become a saint. He said that I was the first person who had ever desired to learn this from him. Generally people used incantations for the purpose of attaining some worldly advantage. To cut a long story short, the constant recitation of the word “Allah” resulted in my heart frequently feeling moved and a state of ecstasy was regularly experienced and the thought of the name Allah remained in my mind constantly. One day I met an atheist who raised such objections that I lost my very faith. He said that my entire experience was just a product of my imagination. I went to my Sufi guide with those objections. He replied that a Sufi keeps away from debate or discussion. I said that in this world one cannot avoid encountering people who hold opposing opinions. What answer, then, would one give to such objections? He just replied that I should continue reciting the incantations. My faith had, however, been shaken, so how could I do the recitations? I tried but my heart was no longer in it. In those days mesmerism was the latest thing much talked about. My reading of books on this subject resulted in the loss of whatever little faith I still had. I was deeply agitated and the world seemed to be hell for me.

I read the book Barahin Ahmadiyya

In the army garrison area of Sialkot, Maulvi Jalal-ud-din used to teach in the army school. He was a very righteous man and had become an Ahmadi. One day when I went to visit him he was inside having a wash. Outside on the bed the famous book by Hazrat Mirza sahib, Barahin Ahmadiyya, was lying open. As I sat on the bed my glance fell on the open page and I began reading it. What a writing it was! It was like a soothing balm for my wounded soul. The arguments for proving that the Quran had been revealed by God were so powerful and convincing that as I read on and on I felt as if a veil was being lifted from my eyes and my faith was being revived. In short, that day I once again felt that I was a Muslim. I was convinced that, whether I understood the personal claims of Hazrat Mirza sahib or not, if certainty in the truth of Islam is to be obtained the only way is through reading his books. This conviction grew further when in Lahore I heard the famous lecture of Hazrat Mirza sahib at the occasion of the Conference of Religions, which was later published as a book entitled The Teachings of Islam. Maulvi Abdul Karim’s delivery of the lecture had a magnificent glory of its own. The substance of the lecture was so lofty and full of the highest truths and deepest knowledge that the public were listening in a daze of wonder. The Muslims were so overjoyed that they were jumping up from their seats. As regards myself, I felt as if the truth and greatness of Islam was entering every fibre of my body.

Departure to Africa and employment there

On graduating from the Medical College, I went to East Africa. There I was always in the company of the late Dr. Rahmat Ali who was a very pious Ahmadi. I had the opportunity and time to study Hazrat Mirza sahib’s books and my faith in his veracity went on growing stronger. However, some influence of the ulama still remained upon me and their declarations of unbelief against Hazrat Mirza sahib prevented me from becoming an Ahmadi. On returning from Africa, I was assigned to the Zafarwal District of Sialkot on plague duty. I read much of the writings of Hazrat Mirza sahib both in criticism of other religions and about his own claims. The books A’ina Kamalat Islam and Ayyam-us-Sulh particularly made a deep impression on me. Around this time, an Ahl-i-Hadith maulvi became the imam of the mosque at a nearby village. This resulted in an altercation between the Hanafis and the Ahl-i-Hadith. The local Police Superintendent was a staunch Hanafi. He arrested the maulvialong with all his followers and instituted a case against them for bail. When I heard of this, the Ahl-i-Hadith in me was aroused. I took up their cause and went as far as the Deputy Commissioner of Sialkot, and got those poor fellows released. They were very thankful to me and I started to meet them.

Ahl-i-Hadith maulvi gets annoyed

When this maulvi realized that I was being influenced by Ahmadiyyat he gave me the book Saif-i-Chishtiyya’i by Pir Mahr Ali Shah and another book which was probably entitled Shams-ul-Badaya. I read these books, especially the arguments given in favour of the contention that Jesus was still bodily alive in heaven. On comparison with the arguments for the natural death of Jesus, the arguments for Jesus being alive appeared to me to be worthless. I flatly told the maulvi that the books that he had given me had only served to increase my belief in the veracity of Hazrat Mirza sahib. The maulvi was very annoyed with me, and that was the last I saw of him.

My investigations regarding Hazrat Mirza sahib

I was transferred to Shakargarh on plague duty. At a nearby village of the Pathans, an officer Munawwar Khan had been suspended for not assisting in the efforts against the plague. As I got to know him, he requested that I intercede for his reinstatement. He said:

“Previously whenever we were in difficulties we would ask the Mirza of Qadian to pray for us, and then by the grace of God our problem would be solved, but now he has claimed to be Jesus Christ the son of God. Our ulamahave proclaimed him an unbeliever and therefore we have stopped going there.”

I asked whether he personally knew Mirza sahib. He replied:

“Yes, I know him from childhood. He is a very righteous, godly and abstinent man whose prayers are answered by God. We have experience of his prayers; they work like an arrow going straight for its target. There is no doubt that he is a great saint. But you know that it is the saints who stumble. It appears that at some stage in the spiritual path Mirza sahib, like Mansur,7 slipped or went astray.”

I was particularly struck by what he said. I had the opportunity to frequently go on official duty to various areas of Gurdaspur District.8 I met Shaikh Nur Ahmad, a chief of Batala, and various other people who were not Ahmadis and were acquainted with Mirza sahib since childhood. Their replies to my inquiries regarding Mirza sahib convinced me that he was a righteous and saintly person. I was already satisfied with regards to his claims but I was still apprehensive about taking the pledge (bai‘at), for opposition to Ahmadiyyat knew no bounds.

Illness of Mumtaz Ahmad

My son Mumtaz Ahmad was at that time two years old. I was appointed in Shakargarh, District Gurdaspur, on plague duty, while my family was residing in Amritsar. Mumtaz Ahmad contracted typhoid fever so dangerous that his temperature would not go below 105° Fahrenheit day or night and sometimes rose even higher, and the signs and symptoms of typhoid fever became fully apparent. The best doctors of Amritsar were in agreement that the typhoid was so severe that, if the boy survived, the fever would not reduce in less than three or four weeks. I had taken one week’s leave from work. The child was unconscious all the time, lying like a corpse, and there appeared no hope of survival. On the 11th day of the illness my leave expired. The boy’s pulse was erratic and there was no change in his fever or unconscious condition. I was desperately worried and refused to return to duty. The elders in my family advised me not to take such a foolish step, as what was destined to happen would happen in any case, and I should not risk my employment. By coincidence, in those days Hazrat Mirza sahib’s book Barakat-ud-dua (The Blessings of Prayer) was in our house and my wife had read it. She said to me:

You will have to pass through Gurdaspur on the way back to Shakargarh. On the way is the town of Batala. From there if you go to Qadian and ask Hazrat Mirza sahib to pray for the child it is possible that God may answer. Mirza sahib in his book Barakat-ud-dua has written with great emphasis:

O you who say that ‘if prayer is effective then show it’, where are you? Run to me so that I show you that effect as clear as the sun.

My first time in Qadian

On hearing these words from my wife, I immediately prepared to depart. As I was unfamiliar with the environs of Qadian, I requested an Ahmadi friend to accompany me. The train left Amritsar at 10 p.m. and we reached Batala at midnight. There we hired a horse cart to take us to Qadian. The road was in an extremely poor state of repair. After a rough and jerky ride we reached Qadian at two in the morning. The night was terribly dark and nothing was visible. There were no sign of lanterns in Qadian. It was the winter season, so the doors of the houses were closed. There was no sign of any human being. I thought about what Mirza sahib would be doing at this time? Would he be sleeping comfortably or be offering the tahajjud prayer (voluntary night prayer)? Anyway, I felt a desire to know what he was doing at this time. My Ahmadi friend led the way and I followed behind. In the darkness we could not make out anything, when unknowingly, my friend pressed against a door of Hazrat Mirza sahib’s house and it fell open with a jolt. Hazrat Mirza sahib was offering the tahajjud prayer. He closed his prayers with salam just at that time and after inquiring as to our purpose, he directed us to go upstairs to the Mubarik mosque. On arriving upstairs we found ourselves in a small mosque. There was a room adjoining the mosque, named bait-ul-fikr (the contemplation room). The entire mosque was filled with people offering the tahajjud prayer with great humbleness and devotion. In the room we found the late Khwaja Kamal-ud-din sleeping on a bed. He awoke on our arrival and offered us the bed. Thinking of the inconvenience to him, I refused, but he said that he was now going to offer the tahajjud prayers. So I lay down, and Khwaja sahib performed his ablutions and was soon engrossed in prayer. But I was terribly embarrassed lying and resting as people were praying with such humbleness and with overflowing tears that I was feeling ashamed of myself. But I was very tired so I fell asleep. At 4 a.m. the call was given for the morning prayers. Somebody woke me up and offered me water for performing ablutions. I had just performed my ablutions and offered the individual prayers (sunnah), when the late Maulvi Abdul Karim arrived. I was delighted to see him as he used to be imam of our Ahl-i-Hadith Mosque at Sialkot. He also met me with great warmth, saying: “At last you have come; yes, God did bring you”. After this I mentioned to him that my son was critically ill and I was requesting prayers for him. He said:

“Follow the example of the Abraham, and for you too the call will come from heaven:

‘O fire, be coolness and peace for Abraham’.

God will change this fire of yours into coolness and peace.”

I was much reassured by his words.

Meeting Hazrat Mirza sahib

Just then Hazrat Mirza sahib came out. I felt as if an embodiment of light was standing in front of me. Maulvi Abdul Karim took me by the arm and introduced me to Hazrat Mirza sahib in these words:

“Sir, I present before you another righteous soul”.

I pray that God makes me truly worthy of these words and that I meet a good end. Hazrat Mirza sahib shook my hands with great warmth. As some people had spread the rumour that Mirza sahib suffered from leprosy and that his hands were covered by rash, I looked at his hands closely. In my own sinful hands, it appeared to me as if his hands, bathed in light, were like silver. Maulvi Abdul Karim only introduced me in the words mentioned above, and in my opinion there are no better words to introduce somebody to the Messiah appointed by God. I therefore myself related the details about me. We then offered the congregational prayers. I was standing shoulder to shoulder with Hazrat Mirza sahib and Maulvi Abdul Karim was leading the prayers. Praying behind him was nothing new for me as I had prayed behind him for long in Sialkot, but I had never before experienced the grandeur with which he now recited the Quran at Qadian. His recitation was now so perfectly eloquent, and it penetrated the heart so much that as I listened to it my heart melted and yearned. It is my belief this change was due to the blessing of the Messiah, for I had long heard Maulvi Abdul Karim’s recitation of the Quran; it had neither possessed such eloquence, nor this penetrating effect.

Result of the meeting

After the prayers Hazrat Mirza sahib went inside. Khalifa Rashid-ud-din had already asked me whether I would like to meet Hazrat Mirza sahib in the mosque or privately. I desired to meet him in private. Shortly thereafter, Hazrat Mirza sahib invited us inside. We entered a room in which some children were sleeping. Hazrat Mirza sahib was sitting on a bare, rope-woven bed, not covered by any soft bedding. On seeing me, he shifted towards the foot of the bed and invited me to sit towards the (more comfortable) head of the bed. Out of respect, I refused, but he took my hand and sat me down near the head. He himself remained at the rough side and my friend sat between us.

I asked to know of some spiritual devotion for the purification of the heart. He said:

“Just say the daily prayers with care and with understanding of the meaning of the words.”

I was quite moved by his answer. For, I had tried various incantations and recitals, but with no good result, except that my heart had got spiritually weaker and I had lost the strength to face the world. Furthermore, the way taught by the Holy Prophet Muhammad to his companions, for the purification of the heart, was the offering of these very daily prayers. So it was the method to be found in the Sunna of the Holy Prophet, these daily prayers, that the Promised Messiah taught for the purification of one’s heart. From this I realized how firmly he followed the Sunna of the Holy Prophet, and that he did not approve of any way that was a later addition in Islam (bid‘ah). Hazrat Mirza sahib spoke more on the purification of the heart. And what a speech! It felt as if a spiritual doctor, diagnosing the real disease, was applying the treatment. The answers to my weakness of faith and my doubts and qualms were coming in such a manner that I sometimes felt as if my heart was open in front of him and he was identifying the maladies in it and treating them. When he said that a sinful person is like a criminal whose arrest warrant has been issued, so at every step he is afraid, and every moment he is anxious that he is about to be captured, how then can a sinner have the tranquillity of heart which is granted to those who turn to God — these words caused me to tremble. I had heard plenty of sermons, but I don’t know what it was about these simple words that they were so effective as to penetrate my heart.

Taking the Pledge (bai‘at)

In the same connection, Hazrat Mirza sahib said that one should be ready to depart for the next world just as a long waiting traveller eagerly awaits a passage home. These words made such an impression upon me that worldly matters began to seem quite unimportant. The talk ended on the topic of the natural death of Jesus which was characteristic of Hazrat Mirza sahib. Hazrat Mirza sahib had such a great desire to wipe out the false doctrine that Jesus is alive that most of his talks would eventually turn to this topic. I was so engrossed in the talk that my boy’s illness had slipped my mind and indeed I was totally unmindful of any worldly matter. In the future too, I would feel the same — that is, after I had taken the pledge of Hazrat Mirza sahib, whenever I went into his company I would forget the world. I would feel too embarrassed to ask him to pray about any matter of the world, even hesitating to request his prayers in the case of illness of a near and dear one. I would think that to ask such a great man for prayer for any mundane matter is to devalue his status and worth. Anyhow, when Hazrat Mirza sahib ended his talk saying, “whatever doubts or objections arise in your mind, you can write to me or visit here in person to have them cleared and get satisfaction”, the uncertainty of life loomed before me. I realized that so much of my life had already passed searching for the truth and I remained deprived of the blessing of Ahmadiyyat. One cannot rely on life, and I might die in a state of spiritual ignorance. I said: “Sir, accept my pledge of allegiance, for how long will I go on stumbling like this”. He took my pledge and prayed for me.

The effect of Hazrat Mirza sahib’s prayer

When I was about to take my leave, I mentioned my son’s illness and requested Hazrat Mirza sahib to pray with special attention. He immediately raised his hands and prayed for a long time. After he had finished praying he gave me leave to depart. From there, I went to Hazrat Maulana Nur-ud-din, with whom I had old relations from my days of being a Wahhabi. He also spoke about prayer briefly. From there I departed straight for Gurdaspur. At the railway station I met my boss who was an English Doctor. I told him that my child was very sick and I needed leave. He asked me for the present to go to Shakargarh, but when he would return from Pathankot in two days’ time I could get leave for even ten days. I immediately went to Shakargarh. On the third day I received a letter that the temperature had subsided and the child was completely well. As I had already applied for leave, I went to Amritsar and learnt that, on the morning I had got Hazrat Mirza sahib to pray, the condition of the child was very critical. By nightfall everyone was despondent. Twelve days had elapsed since the onset of the fever. But when the temperature was taken late night it was found to be normal. The elders of the family, on hearing of this, said that the thermometer had not been placed properly. However, after taking the temperature several times and finding it normal, the doctor treating the child was informed. He was a highly capable doctor. He said:

“Have you gone out of your minds? This type of intense typhoid fever never subsides in twelve days, and suddenly as well! This is all an error of not placing the thermometer correctly.”

He came himself and took the temperature again and again, and felt the pulse. He was astonished. He said:

“This is some special blessing of God. I can’t understand it. I have never come across such a case — a child in such a bad and weak state and then the sudden appearance of good health. This is a Messianic miracle that a dead person has been brought to life.”

And indeed it was the grace of God and a miracle of a Messiah. How truly does Hazrat Mirza sahib say (in a poetic verse about the qualities of the exalted man who is chosen and sent by God):

“You can wrack your brains a thousand times and still not solve your problem,

But when you come before him, just one prayer by him is enough.”

The grace and favour of God

By the grace of God, despite intense opposition, gradually my entire family and almost all my friends and close relations became Ahmadi. And this is all the favour of God.

As for myself, whenever I would be sitting in the company of Hazrat Mirza sahib, and my gaze would be fixed upon his radiant face, my heart would become filled with thanks to Almighty Allah for His grace and for my good fortune, that the man whom so many great saints in Muslim history were yearning to meet but they passed away, a sinner like me was graced with meeting him and taking his pledge! This was indeed a great favour of God.

All praise to be Allah, the Lord of the worlds.


Translator’s footnotes:

(Click on footnote number to return to the referring point in the text.)

[1] A school of thought that held the Hadith (reported sayings and actions) of Prophet Muhammad to be supreme over the teachings of the traditional schools of jurisprudence.

[2] A puritanical movement originating in Saudi Arabia, to which the Ahl-i-Hadith were doctrinally similar in many points.

[3] These are the minor ritual differences of the Ahl-i-Hadith and Hanafis in performing the congregational prayer.

[4] The Quran, 3:55. This verse was generally understood as meaning: “O Jesus, I will take you and raise you to Me”.

[5] The fourteenth century of the Muslim calendar began in 1883.

[6] Hazrat Mirza Ghulam Ahmad had shown the meaning of this verse to be: “O Jesus, I will cause you to die and exalt you in My presence”.

[7] Mansur bin Hallaj, the famous mystic who proclaimed ‘ana-l Haq’ (I am the truth).

[8] The village of Qadian was located in this District.

The Punjab Chiefs by Lepel Griffin (1865 and 1890 edition), its data and scans

Sir Lepel Henry Griffin KCSI (20 July 1838 – 9 March 1908) was a British administrator and diplomat during the British Raj period in India. He was also a writer.

Lepel Henry Griffin was born in Watford, England on 20 July 1838. His father, Henry, was a clergyman in the Church of England and his mother was Frances Sophia. His mother had been married previously and thus Griffin had ten half-siblings as well as two full sisters.[1]

Griffin was educated briefly at Harrow School, having also attended Malden’s Preparatory SchoolBrighton. He did not go to university but was privately tutored for the competitive examination for entry to the Indian Civil Service. He sat and passed those examinations during 1859 and 1860, being ranked tenth among the 32 successful candidates.[1]  

He reached India in November 1860 and was posted to Lahore.[1] The mannerisms of Griffin had attracted attention in India from the time of his arrival there, and in 1875 Sir Henry Cunningham satirised him in the novel, Chronicles of Dustypore,[1] in which he was depicted as the character Desvoeux.[2][3] Katherine Prior, the author of his entry in the Oxford Dictionary of National Biography, describes that, “He was a dandyish, Byronic figure, articulate, argumentative, and witty. Anglo-Indian society was at once both dazzled by and scornful of his languid foppishness and irreverent tongue”.[1]

In 1880 he became Chief Secretary of the Punjab.[4] He was sent as a diplomatic representative to Kabul, at the end of the Second Afghan War.[5] He was then Governor-General’s Agent in Central India and Resident in Indore; and Resident in Hyderabad.

He collaborated with the pioneer Indian photographer Lala Deen Dayal.[6]

He was a proponent of an Anglo-American union, he addressed a meeting on 15 October 1898 in Luton, on the subject of the suggested Anglo-American union, Col. John Hay, the former United States Ambassador at London attended the meeting.[7]

The story
Lepel Griffen wrote 2 editions of his famous Punjab Chiefs, 1865 and 1890.  

In 1865, he wrote the first edition of the Punjab Chiefs, in it he mentions some key points.
1.  MGA’s family didnt move to Qadian til Ranjit Singh died, which was June 27th, 1839.  Thus, MGA must have been born after June 27, 1839.  Or his family moved to Qadian, while MGA’s mother was pregnant, MGA was nonetheless born some time in late 1839 or 1840, further, MGA always admitted to being born in either late 1839 or 1840 (see Kitab ul Barriya).

2.  That the pension was for 700 rupees, and it was given to the entire family, the 4 mirza brothers, not simply to MGA’s father, who was the leader of the entire family.  Further, this is why Mirza Imam ud din went with MGA to pickup the family pension.  Moreover, this was also Imam ud din’s money, you can read the entire pension story here:

2.a.  It seems that 2 of MGA’s uncles had no off-spring at all…thus, there lands were lost.  The only other brother left, who was the father of Imam-ud-din, MGA would be embroiled in economic controversy with them til MGA’s own death in 1908.  They also seem to have left no off-spring.  MGA was the only one who had 4 sons and 2 daughters who also had off-spring. This may have been since all of these people married each other, or “cousin-marriages’, which sometimes lead to babies being retarded or not being born at all.  Nonetheless, by 1908, all of MGA’s cousins had died off and only MGA, since he married a non-relative from Delhi in 1884, seems to have had proper off-spring.  One more thing, MGA’s eldest son, Mirza Sultan Ahmad, who took over as the family leader in 1890, he seems to have had one son, Mirza Aziz Ahmad, who seems to have taken MGA’s bait.  However, his off-spring is also missing from any and all records.

3.  MGA was incapable to be a family leader, since he could barely speak, and when he did speak, he has a terrible stammer and stutter, and was thus unintelligible.  Further, he couldn’t writer because of a broken arm.  Thus, MGA’s eldest son, Mirza Sultan Ahmad is listed as the family leader in the 1890 edition of the punjab Chiefs by the same Lepel Griffin.

4.  Some additional data on Mirza Sultan Ahmad
Mirza Sultan Ahmad’s name is not to be found in the Edition of 1865, because at that time he was barely 9 years old. Moreover Mirza Ghulam Murtaza was still living. And the adoption of Mirza Sultan Ahmad by his son’s widow was to be enacted years later. His son Mirza Ghulam Qadir, who was chief of the family after his father, died in 1883.

There is an Urdu translation of the later edition of “The Punjab Chiefs” by Sayyid Nawazish Ali unter the title: “Tazkira rousaa-i panjab” which was published from Lahore in 1941. “Ta’rikh-e Ahmadiyyat”, part one, has reproduced its text concerning the family of MGA. There are even some editions also. For example it is reported that after the death of Mirza Sultan Ahmad in 1930 his son Mirza Aziz Ahmad was accepted as the chief of the Mirza Family.

The 1865 edition

see pages 380 and 381

Also see here, available on amazon:


The 1890 edition

Mirza Ghulam Ahmad’s life in Sialkot 1864–1868

This entry is taken directly from Dr. Basharat Ahmad’s “Mujadid-a-Azam”.  He casually omits the entire pension stealing escapades of MGA and his cousin.

Journey to Jammu
Hazrat Mirza had shown no interest in farming and the associated litigation
that inevitably ensued. As an alternative, his father then began to
consider a career for him in the bureaucracy. On the advice of a nephew
and the strength of his contacts in the State of Kashmir, where he himself
had served meritoriously, he directed Hazrat Mirza to proceed to Jammu
for finding suitable employment. Accordingly, Hazrat Mirza and Syed
Muhammad Ali Shah set out for Jammu, traveling by way of Kalanoor.
On the way, as was customary with him, Hazrat Mirza was completely
engrossed in his devotions to Allah and had little consideration for his
own person. While crossing a stream near Kalanoor, he lost a shoe and did
not even notice it until somebody pointed it out to him several miles further
on in the journey. Finally, they reached Jammu.
Hazrat Mirza, however, could not bring himself to accept State
employment because he detested the flattery and courtier mannerism
required of employees in the principalities of India. He spent his time
there in prayer and recitation of the Quran. When his father learnt of this,
he sent a relative to bring him back to Qadian.
Employment in Sialkot
Employment with the British Government offered a more dignified
bureaucratic career and Hazrat Mirza’s father next used his contacts to
place him in a clerical job in the District courts of Sialkot. This was the
year 1864 C.E. and for the next four years, Hazrat Mirza lived and worked
in Sialkot. During this period, he fulfilled the rights and obligations due
to God, his superior officers, and to the public in the best possible manner.
He earned tributes for his righteousness, honesty, piety and regard for
duty from both friends and foes.
A description of Hazrat Mirza’s life in Sialkot is vividly portrayed in
a letter written by Professor Emeritus Syed Mir Hassan, an eminent scholar
of Persian and Arabic,1 and a published author. Sheikh Yaqub Ali
Turab, editor of Al-Hakam, published it in his newspaper. I reproduce this
letter in its entirety because it is a testimonial from a person who was not
a disciple of Hazrat Mirza but who wrote the facts as he saw them.
Syed Mir Hassan’s letter
In 1864 C.E., Hazrat Mirza accepted employment in Sialkot and
came to live here. He possessed a reclusive temperament and
abhorred the waste of time in idle and frivolous conversations
usual in most social gatherings. He, therefore, kept himself aloof
from such company.
His frequent companion and best friend, if he had one, was the
lawyer Lala Bheem Sen, whose maternal grandfather, Deputy
Mithan Lal, was extra assistant commissioner in Batala. Mirza
sahib knew him from Batala and they continued their friendship
in Sialkot. Lala sahib had an affable temperament, an open mind
and mastery of the Persian language, and these qualities, additionally,
earned him the respect of Mirza sahib as a fellow scholar.
Initially, Mirza sahib’s colleagues in the office were unaware of his
literary talents. In the early part of the summer that year, an Arab
youth, by the name of Muhammad Saleh, arrived in the city and was
suspected of spying. The Deputy Commissioner, Mr. Parkinson,
who later became Commissioner of Rawalpindi, summoned
Muhammad Saleh to his office for interrogation. An interpreter was
needed. Since Mirza sahib had complete mastery over written and
spoken Arabic, he was called in as an interpreter and directed to
translate the questions into Arabic and the answers into Urdu so that
the officer could write them down. Mirza sahib performed this task
admirably and people began to realize his literary accomplishments.
1 This author was also a student of Syed Mir Hassan and studied Persian and Arabic from
Through the efforts of Maulvi Elahi Baksh, Chief District
Inspector of Schools, night classes in English were started for the
clerical staff of the courts. Mirza sahib joined this class and completed
the study of one or two primers of English.2
Mirza sahib was extremely fond of religious discussions and frequently
debated with Christian missionaries. Amongst the missionaries
he debated was Reverend Elisha, an Indian priest who resided
in South Hajipura. During the debate, the Reverend contended that,
“Salvation cannot be achieved without accepting Christianity.”
Mirza sahib retorted, “Define salvation and what you understand by
it in a comprehensive manner.” Reverend Elisha could not give a
detailed reply, and quickly ended the debate. His final remarks
were, “I have not studied this kind of logic.”
Another Christian clergyman Mirza sahib debated frequently was
Reverend Butler M.A., a learned scholar who lived near village
Gohadpur. Once Reverend Butler commented, “The secret of the
virgin birth is that Jesus was born of a woman without human
intervention of a man, who is a sinner, and thus Jesus remained
unpolluted by human sins.” Mirza sahib replied, “But Mary was
from the human race, then how could Jesus remain unpolluted by
the sins of humanity. Furthermore, it was really a woman that
instigated Adam to eat the forbidden fruit and become a sinner. To
keep Jesus unpolluted by sin, the need of a woman should have
2 This author submits that Mir Hassan’s knowledge in this matter may not be totally reliable.
Hazrat Mirza may have started to learn English but it appears that his preoccupation
with the remembrance of Allah prevented him from making progress in it. At the
time when I got to know Hazrat Mirza, he did not have any knowledge of English and
whatever he may have learnt earlier was completely forgotten by then.
Much later, when his following had increased into thousands and his health was
continually indifferent, he did try to study English from Mufti Muhammad Sadiq. His
motivation was to develop the communication skills for proselytizing among the
Europeans but he did not develop sufficient interest in the language to persist. He
would say, “Learning the English language is just a matter of forty prayers in the
Tahajjud.” He had already experienced this with Arabic when, as a result of his supplications,
Allah blessed him with such a superior knowledge of this language that he was
able to challenge Arabs and non-Arabs to match their literary skills with his. He, however,
gave up his intention to study English and commented, “If I proselytize in this
language as well then nothing would be left for my friends. I leave this aspect for my
Movement so that its members can earn a reward by joining in this jihad (effort).”
been dispensed with as well.” The Reverend had no answer to this.
The Reverend Butler held Mirza sahib in high esteem and conversed
with him very respectfully. He had genuine affection for
Mirza sahib. When Reverend Butler was returning to England, he
came to the Deputy Commissioner’s office for a farewell visit.
When the Deputy Commissioner enquired about the reason for his
visit, he replied that he had come to meet with Mirza sahib for he
was planning to go home to England and wanted to visit him one
last time. He visited Mirza sahib at his place of work and sat on
the ground with him. After conversing with him for some time, he
Seeing that Mirza sahib was extremely fond of debating missionaries,
Murad Beg, a resident of Jullandar who was a writer and wrote
under the pen name of Mirza Shakista, and later under the name
Muwahhid, advised him that it may be beneficial for him to correspond
with Sir Syed Ahmad, who had written a commentary on the
Bible. Accordingly, Mirza sahib wrote a letter in Arabic to Sir Syed.
Amongst his colleagues, Mirza sahib had a lot of affection for the
late Allah Daad, a former record keeper of the office. From the
religious personalities of the city, he was extremely fond of
Maulvi Mahbub Alam, a pious recluse and a Sufi of the
Nakshbandi style.
During his stay in Sialkot, Mirza sahib shared a small apartment
with Hakim Munsab Ali, deed writer by profession. The apartment
was in a bazaar, not far away from the clinic and pharmacy
of Hakim Hassam-ud-Din and this created the opportunity for the
two to get acquainted. Mirza sahib taught Hakim sahib some portions
of two books of medicine, Qanuncha and Mujaz.
Mirza sahib did not like the idea of being an employee and considered
becoming a legal attorney. He studied law and sat for the
qualifying exam to become an attorney but was not successful.
How could he be successful? He was not cut out for worldly
affairs. How true is the Persian saying:
Every person has been made for a special task.
At that time, Punjab University had just been established and a
position was available for a professor of Arabic with a salary of
one hundred Rupees. I (i.e. Maulana Syed Mir Hassan) requested
Mirza sahib to apply for the position because his knowledge of
Arabic was so complete that I had no doubt he would be selected
for the job. He said, ‘I do not want to be a professor because most
people misuse their knowledge and make it into an instrument of
mischief and illegal acts. I fear the threat in the verse: “Gather
together those who did wrong and their associates.” (37:22) This
reply clearly shows the purity of his soul.
Once somebody enquired why Prophets did not have wet dreams.
Mirza sahib replied, “Because Prophets never have anything but
pure thoughts in their mind, whether awake or sleeping. They do
not let impure ideas touch their hearts and hence do not have wet
Conversation once turned to dress. A group argued that pants that
were loose at the ankle, as were commonly worn in India, were
preferable to pants that were tight at the ankle (like harem pants).
Others held the opposite viewpoint. Mirza sahib stated, “For the
purpose of hiding nakedness, pants that are tight at the ankles are
preferable because such pants conceal more completely, and the
tight fit at the ankles hides the nakedness even from the earth.”
All those present liked his reply.
In 1868, Mirza sahib resigned from service, for which he had no
great affection, and left Sialkot. He visited here again in 1877 and
stayed with Lala Bheem Sen. During his stay, he was also a guest
at the house of Hakim Mir Hassam-ud-Din for a meal.
Sir Syed Ahmad Khan (may Allah grant him protection) had started
writing a commentary on the Holy Quran that year and I had
received his commentary on three Rukus (paragraphs). Sheikh
Allah Dad and I went to see Mirza sahib at the house of Lala
Bheem Sen, and the conversation turned to Sir Syed Ahmad Khan
and his commentary. I said that I had received the commentary on
three Rukus, which contain a discussion on prayer and revelation.
Mirza sahib said, “When you come tomorrow, please bring the
commentary with you.” The next day when I visited him, he heard
the commentary on both the topics and was not pleased with the
discussion. He did not like the commentary.
At that time, according to my estimate, Mirza sahib was between
24 and 28 years old. Thus in 1864, his age was not more than 28
Writer – Mir Hassan.
A supplementary letter of Professor Emeritus Syed Mir Hassan
Another letter of Syed Mir Hassan published by Sheikh Turab Ali
supplements the above account of Hazrat Mirza’s stay in Sialkot and is
reproduced below:
Hazrat Mirza sahib first stayed as a tenant in the house of Umra
Kashmiri in Mohallah Kashmirian, which was very close to my
place of residence. As soon as Mirza sahib returned home from
office, he got busy reciting the Quran. He recited the Quran sitting,
standing and walking, and cried profusely during the recitation.
There was such humility and sincerity in his recitation that it
is difficult to find another such example.
It is customary for people with pending work in government
offices to call on the employees of that office at home and to
request for favors. Such people started calling on Mirza sahib as
well. His landlord’s elder brother, Fazal-ud-Din, was a venerated
personality of the area and Hazrat Mirza sent for him and told
him, “Try to make the people understand not to come here. They
waste their time and mine. I really cannot help them. I do not
make the decisions. Any part of their work that I am required to
do is done before I return home.” Fazal-ud-Din then started to
intervene and would send such people on their way after explaining
the situation to them.
Maulvi Abdul Karim, who afterwards became one of the closest
companions of Mirza sahib, was born and raised in this same
Mohallah Kashmirian.
Mirza sahib later moved to an apartment opposite the main
mosque. He shared this apartment with Munsab Ali Hakim, a
deed writer at the office. There was a store near their apartment
that stayed open at night because its elderly owner, Fazal Din,
lived in the store. Some people would gather there in the evenings
to socialize. Because Fazal Din was a virtuous man himself, those
who came to his store for this purpose were all respectable people.
Sometimes, Mirza sahib would join them. Another occasional
visitor to this group was Nasrullah, the Christian headmaster of
a Mission school. He and Mirza sahib would frequently get into
religious discussions and those present benefited greatly from
Mirza sahib’s arguments.
Mirza sahib was also a visitor at the house of Maulvi Mahbub
Alam, a pious and ascetic personality. On the advice of Mirza
sahib, Lala Bheem Sen, too, would occasionally call on Maulvi
Mahbub Alam. At times, the discussion focused on the role of
spiritual leaders and the necessity of pledging allegiance to them
by their disciples. Mirza sahib was of the view that self-striving
and personal exertion was sufficient to find the way to Allah. He
quoted from the Quran, “And those who strive hard for Us, We
shall certainly guide them in Our ways” (29:69). Maulvi Mahbub
Alam did not agree with this and maintained that a pledge to a
spiritual guide was necessary to find the right way.
In matters of religion, the excellence and leadership of Mirza
sahib was well recognized, but in one incident, those present saw
an example of his physical prowess as well. The day’s work was
over and the clerks in the office were preparing to go home when
the conversation turned to competitive running. Almost all the
clerks asserted they were swift runners but one Balla Singh
claimed he always outran his competition. Mirza sahib told him
to prove his contention by racing with him. Sheikh Allah Dad was
appointed as a referee and it was decided that the race would be
run barefoot from the office to a bridge at the boundary between
the city and the government offices. A person was sent to the
bridge ahead to record the finish. The two runners handed their
shoes to someone in the group and at a signal, Mirza sahib and
Balla Singh were off racing for the bridge. The rest of the crowd
followed at a normal pace and when they reached the bridge, they
found that Mirza sahib had won the race and Balla Singh had been
left behind.
Writer – Mir Hassan.
Another testimony about the stay in Sialkot
During his stay in Sialkot, Hazrat Mirza was in the prime of his youth.
He was handsome and a picture of masculine beauty, but his life was
pious and pure. Even those who for some reason did not accept his claim
conceded that he led a virtuous life. One such person was Maulvi Sirajud-
Din Ahmad, the founder of the newspaper Zamindar. He was the
father of Munshi Zafar Ali Khan, the present proprietor of the paper.
Maulvi Siraj-ud-Din Ahmad once wrote in his newspaper about Hazrat
Mirza’s stay in Sialkot:
In 1860 or 1861,3 Mirza Ghulam Ahmad was a clerk in Sialkot.
At the time, his age was probably between 22 to 24 years and I
can testify as an eyewitness that even in youth he was pious and
righteous. After work, all his time was spent in the study of religion
and he did not socialize much with the common people.
Work – an act of worship
Though a government employee, Hazrat Mirza never did anything
against the pleasure of Allah and thus his work was also an act of devotion.
At home, he had no other interest except prayer, recitation of the
Quran and study of religion. However, the chain of debates, which were
to become an integral part of his life, had already started. One of the persons
he had impressed by his arguments was the learned, European clergyman,
Reverend Butler who started calling on him at his house. The
other missionaries, who considered this behavior degrading for the mission,
did not take to this kindly and they requested that these visits be
stopped. Reverend Butler, however, politely declined by saying, “He is a
very great person. You do not recognize him, but I do.” An example of his
affection was the farewell visit he made to see Hazrat Mirza in his office.
He sat on the ground with him and conversed for a long time. When the
Deputy Commissioner asked him the purpose of his visit, he told him
frankly that he had come to visit Mirza Ghulam Ahmad.
Qualifying exam to practice as an attorney
During his stay in Sialkot, in 1868, Hazrat Mirza decided to take the
qualifying exam to practice as an attorney. His motivation seems to have
been his disillusionment with the moral and spiritual values of life associ-
3 Maulvi Siraj-ud-Din Ahmad’s memory has faulted about the date. Hazrat Mirza went
to Sialkot in 1864.
ated with civil service. His opinion about government service was not
very favorable as has been stated earlier. He probably thought that legal
practice would offer a degree of freedom in choosing a lifestyle not permitted
by government service. The profession also offered opportunities
to help victims of injustice.
The Chief Court had recently been established in Punjab and special
facilities existed to encourage suitable persons to join the legal profession.
Government employees could take the exam for becoming lawyers or
attorneys. Lala Bheem Sen, who has been mentioned several times in this
narration, was not at the time a lawyer. He was an employee of the Local
Board and held the position of Chief of Section. His maternal grandfather,
Deputy Mithan Lal, had used his contacts with the Deputy Commissioner
to obtain temporary permission for Lala Bheem Sen to practice law. The
permission had a stipulation that if the law exam was not passed, he would
have to revert to his original job. Lala Bheem Sen had taken leave from
his job to prepare for the exam. It was he who first suggested to Hazrat
Mirza to consider joining the legal profession.
On the urging of Lala Bheem Sen, or for other reasons, Hazrat Mirza
sat for the exam but failed. How could he pass? He did not bear to be away
from the Quran even for a moment, and while other candidates spent their
nights reading books of law, he spent his nights in the recitation of the
Quran. This was a compulsion born of love that he could not resist. He
recited the Quran throughout the night, even before the day of the exam.
The result was that he failed the law exam of this earthly government but
passed the law exam of the heavenly government for which God had
molded him.
His real objective in wanting to join the legal profession was to help
the poor. On further reflection, he realized that, at times, the litigants put
forward false and fictitious claims and the whole proceedings then continued
on this falsehood with the lawyers as accessories. Sometimes false
witnesses were produced. In short, a lawyer’s job presented many hurdles
in pursuing a life of total honesty. The desire not to transgress the bounds
of righteousness by even a jot drove the idea of the legal profession from
his mind.
Prediction of success for Lala Bheem Sen
Before the results of the exam were declared, Hazrat Mirza saw in a
vision that the question papers distributed in the exam were of two types
– yellow and red. All the candidates received yellow papers except Lala
Bheem Sen who was given a red one. Hazrat Mirza interpreted this vision
as meaning that Lala Bheem Sen will pass. The red color denoted success
and the yellow, failure4.
Some events that occurred in the examination hall almost resulted in
declaring the exam void. When the result was finally announced, it was
completely in accord with the vision – Lala Bheem Sen was the only candidate
to pass. Hazrat Mirza had narrated his vision and its interpretation
to Lala Bheem Sen and about thirty other people. It was for this reason
that Lala Bheem Sen was so devoted to Hazrat Mirza. He was an eyewitness
of his chaste and ascetic life from teen to youth and was greatly
enamored by it.
Prediction of Raja Teja Singh’s death
Hazrat Mirza frequently told Lala Bheem Sen about events that were
to occur in the future and the latter had witnessed the fulfillment of these
predictions. One such incident is recounted below. Hazrat Mirza writes:
I told this lawyer, i.e. Lala Bheem Sen, who practices in Sialkot,
that Raja Teja Singh, who had been granted several villages and
their administrative control in Tehsil Batala in lieu of his villages
and estate in Sialkot, had died. This prediction was based on
information I had received in a dream. Lala Bheem Sen expressed
surprise at my dream.
About 2:00 P.M. that day, the Commissioner, Mr. Princip, arrived
unexpectedly from Amritsar.5 He instructed the Deputy
Commissioner, Mr. McNeeb, to immediately prepare an inventory
of Raja Teja Singh’s orchards etc. in Sialkot as he had died the
previous day in Batala. On hearing this news, Lala Bheem Sen
was amazed at how this information was made known to me
ahead of time.
Prophet Abraham’s fire incident and God’s protection in Sialkot
Once a person inquired from Hazrat Mirza about the nature of the fire
to which Prophet Abraham was subjected by his opponents and which was
cooled by Allah’s command. He desired to know if the fire was an alle-
4 The clue in the interpretation is that the Urdu word for red is surkh, which is also the
first syllable of the word surkhru meaning successful.
5 In those days, the District of Sialkot was under the jurisdiction of Commissioner
gorical reference to mischief and intrigue or whether it was a real fire.
Hazrat Mirza replied:
The fire of mischief and intrigue inevitably confronts every
Prophet and creates a situation against which Allah aids His
Prophets with a miraculous power. It is not a difficult matter for
Allah to have suppressed an actual fire for Abraham. Such events
keep on occurring. It is not necessary now to conduct extensive
research about these incidents of Abraham (peace be upon him)
because thousands of years have elapsed since the events happened.
In the present time, I am witnessing such occurrences and
experiencing them in person. When I was in Sialkot, it so happened
one day that it was raining and lightning struck the room I
was sitting in. The room became charred and emitted a sulphurous
smell, but I was unharmed. The same bolt of lightning
also hit a temple, known as the temple of Teja Singh. The temple
was surrounded by a maze of walls to permit the customary circumambulation
of the temple. The lightning passed through this
maze and hit a person sitting inside the temple and burnt him to a
cinder. Reflect; this lightening was a fire that destroyed this person
but could do no harm to me because God protected me.
There is another similar incident that also occurred in Sialkot.
Once, I was sleeping in a room on the second story of a house
along with about fifteen or sixteen other men when I heard, in the
middle of the night, a creaking noise from the wooden beam of the
roof. I woke up the other men in the room and told them that the
beam appeared dangerous and we should vacate the room. They
replied that the sound was probably made by a mouse, advised me
not to worry, and went back to sleep. After a little while, I heard
the same creaking sound again and tried once more to warn the
sleeping men but with no success. When I heard the creaking
sound for the third time, I woke them up and sternly ordered them
out of the room. I was the last person to leave the room and no
sooner had I stepped on the second stair than the roof collapsed
and, taking the roof of the first floor with it, crashed to the ground.
We were all saved. There was a miraculous power from Allah that
prevented the beam from giving way until all of us had left.6
6 See following page.
In a like manner, once a dead scorpion was found near the quilt
on my bed, and another time, one was caught creeping inside the
quilt. Both times, God protected me from their harm. Once, the
skirt of my garment caught fire and I was not aware of it until
another person, who saw the fire, warned me and the fire was
extinguished. God, the Most High, does not just have one way to
save a person but many. Fire can cause heat and burning only if
several conditions are fulfilled. God, the Most High, has not made
known to man all of these conditions. The absence of any one can
negate the ability of the fire to burn. Then what is so amazing that
the fire was cooled for Abraham?
Islam’s honor uppermost in contest with Pundit Sej Ram
At his place of work, Hazrat Mirza was the embodiment of selfrespect
and dignity despite his inconsequential position. His competence
was unquestionable and even the Deputy Commissioner held him in high
esteem. The Superintendent of the District Office was Pundit Sej Ram, a
bigoted Hindu and an adversary of Islam. He frequently engaged Hazrat
Mirza in religious arguments under the false impression that his superior
position would cow down Hazrat Mirza and keep him from speaking the
truth. But Hazrat Mirza was born only to establish the superiority of
Islamic principles and was an unlikely candidate to bow under pressure.
A verse from his poem, describes him perfectly:
I am not afraid to take on the world in matters of religion,
Because my faith is colored in the faith of Muhammad.
When religious discussions took place, Hazrat Mirza, courageously and
without restraint, presented such powerful arguments to the Pundit that he
was left speechless and quite embarrassed. He vented his frustration by
targeting Hazrat Mirza in official dealings and had no compunction in
6 This incident shows the courage, sacrifice and humanitarianism that were part of
Hazrat Mirza’s character. He did not leave the room until all others had left. After two
unsuccessful attempts to awaken the sleeping men, any other person would have left to
save his own life, or at least run out of the room first when the panic evacuation began,
but not so Hazrat Mirza. This is in the best tradition of Islamic character. The Holy
Prophet did not leave Makkah until all his companions were safely in Madinah. Hazrat
Mirza’s act was in compliance with this tradition. Such perfect compliance is found
only in those who have disciplined their lives in the Prophet’s tradition and inculcated
his high moral virtues.
stooping to any level to harm him. But whom God protects, no man shall
harm. The Pundit took his complaints even to the Deputy Commissioner,
but there too he was rebuked and accomplished nothing except earning
further humiliation and embarrassment for himself.
Hazrat Mirza performed his official duties diligently, but considered
it below his self-respect and dignity to flatter and play the courtier. His
sincere friend, Lala Bheem Sen, counseled him to avoid religious confrontations
with the Pundit because promotion and success, apparently,
depended on him. However, persons like Hazrat Mirza, do not shy away
out of mundane considerations because of their strong faith in the
Omnipotent and the knowledge that no gain or loss takes place without
His will. Hazrat Mirza’s sense of honor for Islam is unparalleled in this
time. How could an enemy of Islam cow down such an honorable person?
This was not possible. The truth is, that those who fear the Creator cannot
be afraid of the creation.
Time passed, and Hazrat Mirza finally left the service honorably by
resigning on his own volition. Lala Sej Ram was transferred and posted
as head clerk in the Commissioner’s office in Amritsar. One day a strange
incident occurred which should serve as a warning to those who oppose
righteousness. It is best narrated in the words of Hazrat Mirza. He
I had an older brother who had taken the entrance exam to join
service as a Tehsildar (a land administration official) and had
passed the exam. He was still living at home in Qadian and was
waiting to join service. One day around late afternoon, I was reading
the Quran in my room upstairs. When I tried to turn the second
page of the Quran, my eyes went into a state of vision and I
saw Sej Ram dressed in black standing before me in the posture
of a humble person with his teeth bared. His manner seemed to be
saying, “Please have mercy shown to me.” I told him, “The time
for mercy has passed.” God put it into my heart that this person
had just died. There was no prior information about this.
Afterwards I came down from my room and there were six or
seven persons sitting with my brother talking about his employment.
I told them that if Pundit Sej Ram died, the resultant vacant
position would be desirable. They burst out laughing and joked,
7 Haqiqat-ul-Wahy. Page 296.
“Why are you killing a person who is hail and hearty?” On the
second or third day news reached us that Sej Ram had passed
away suddenly from this world at exactly the time of my vision.
Lala Bheem Sen invited to accept Islam
His own experience had sincerely convinced Hazrat Mirza that Islam
was the only true religion of these times. It was therefore imperative that if
he was fond of a non-Muslim, he would invite him to the great blessings of
Islam. Hazrat Mirza’s relationship with Lala Bheem Sen was one of affection
and friendship. He, in turn, was fully convinced of Hazrat Mirza’s piety
and righteousness. Religion was a subject that was discussed on a daily
basis, but one day Hazrat Mirza wrote him a long letter in Persian. He wrote
the letter in Persian because Lala Bheem Sen was fond of the language and
the intelligentsia of the time corresponded in this language; in much the
same fashion, as the intelligentsia of today would use English. In this letter,
he used arguments from Sura Fatihah to contradict idol worship and the theological
system of the Hindus. In this way, he manifested the weaknesses of
the Hindu faith and the strengths of Islam and invited Lala Bheem Sen to
One God, Quran and the tradition of the Prophet. Sheikh Yaqub Ali Turab
published the full text of the letter in his biography of Hazrat Mirza. The
letter was obtained from Lala Bheem Sen’s son, Lala Kunwar Sen M.A.,
former principal of Law College. Lala Kunwar Sen sent the letter to Sheikh
Yaqub Ali Turab with a note that read:
This article, according to my respected father, was written by
Mirza sahib for his friend, namely my father, during the time
when they both resided in Sialkot where, besides legal and literary
topics, they discussed moral and spiritual problems.
God alone knows why Lala Bheem Sen did not apparently accept Islam
despite his deep conviction about Hazrat Mirza’s piety. Hazrat Mirza,
however, fulfilled his duty as a friend by inviting him to Islam in an intellectually
appealing manner.
Considered employment a prison
Hazrat Mirza’s mother once sent a barber by the name of Hayat to
deliver four suits to Hazrat Mirza. The reason was that Hazrat Mirza did
not pay attention to his food or clothes. He ate whatever was given and
wore whatever was made for him. For years, he did not even know the
amount of fabric needed for his shirt. He would only tell the number of
shirts he needed and would pay whatever the tailor, or whoever was getting
the shirts made, demanded as a price. Some people took advantage of
this and overcharged him on the pretense of using more material than was
actually used.
His mother cared greatly for him and acted as a shield for him in all
matters in Qadian. She paid special attention to his food and dress for she
knew that her son did not pay attention to any matter except God. It was
because of her maternal affection that she had these four suits stitched and
sent Hayat to deliver them.
Hazrat Mirza’s nature was extremely generous. He kept three suits and
gave the fourth to Hayat. During the conversation, Hayat enquired whether
he liked being in service. Hazrat Mirza’s reply was, “It is a prison.”
Farewell to Sialkot
A combination of events brought about his departure from Sialkot. On
the one hand, Hazrat Mirza was not interested in employment and on the
other, his parents, and especially his mother, found the separation hard to
bear. His mother fell seriously ill, and hope was lost for her recovery. His
father directed him in a letter to resign from service and return to Qadian.
Another interpretation of these events is that the Divine plan required him
to learn some lessons from employment and these lessons had been learnt.
As directed by his father, he resigned and returned to Qadian but his mother
had already passed away before he got back.
Declines the position of Education Officer in Kapurthalla
On return from Sialkot, Hazrat Mirza was invited to join as an officer
in the education department of Kapurthalla state. His father had old connections
with this state, and its government expressed an interest in
recruiting someone from his family. Hazrat Mirza’s older brother had
taken employment with the British government by this time and hence the
invitation was extended to Hazrat Mirza. Hazrat Mirza sent a note to his
father that showed his complete disinclination from worldly pursuits. The
note stated, “I do not want to take up employment. Two dresses of coarse
cotton and any kind of food would be sufficient for me.”
Youth is a time of passions and desires but Hazrat Mirza’s desire was
simply for two suits of coarse cotton per year and any kind of food. This
was not the result of a lazy temperament for Hazrat Mirza was busy day
and night in worshipping Allah, studying the Quran and serving the cause
of religion. Everything he did was for God and religion. His entire interest
centered on this and he derived all his pleasure from it. This is known
as ‘separation from everything except Allah’ and Fanafil Allah (lost in the
contemplation of Allah). In the Quran, this has been explained as “Nay,
whoever submits himself entirely to Allah and does good (to others)”
(2:112), meaning that a perfect Muslim is one who turns his whole being
to Allah and his actions prove his faith and sincerity.
When Hazrat Mirza’s father read the note, he was ecstatic and commented
to Ghulam Nabi, “I am happy at this. The real path to tread is the
one he is walking on.”
Declines the position of assessor in Sessions Court
Before closing this chapter on employment, I would like to mention
that, at a later period, Hazrat Mirza was also offered the position of assessor
in the Sessions court but he declined. Time and again, the world tried
to entice him with its enchantments but each time he rebuffed it with the
same resolution, and thus passed these God sent trials and temptations
successfully. He had no interest or attraction for these worldly prizes. In
one of his verses, he lays bare his inner self beautifully. He states:
I have no desire for the honors of this world,
Do not reserve a chair for me because I am appointed to serve.
Hazrat Mirza acts as a commission
When Hazrat Mirza was engaged in pursuing his father’s litigations,
he was once appointed as a commission in a case and perforce had to perform
this duty. When he went to conduct the investigation, he asked
another person, Miran Baksh, to accompany him. Hazrat Mirza took with
him a horse to ride and food for himself and his companion and also feed
for the horse. They set out on foot with Miran Baksh holding the reins of
the horse. On the way, Hazrat Mirza asked Miran Baksh to ride the horse
and walked the rest of the way himself.
When they reached the site of investigation, the parties in the case
tried hard to extend him their hospitality, not only because he was the
commission in their case but also because he was the son of a well known
personality of Qadian. Hazrat Mirza declined their attempts by pointing
out that he had with him food for his party and feed for the horse. As such,
he needed nothing from them except their statements in the case that he
had been charged to investigate. Thus, Hazrat Mirza was not only pious
and devout but also trustworthy, just and upright in his actions to a degree
unmatched in recent times.

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