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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



Intro
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

Intro
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: https://ahmadiyyafactcheckblog.wordpress.com/2016/12/01/mirza-ghulam-ahmads-famous-pension-story/

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

Intro
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:   https://ahmadiyyafactcheckblog.wordpress.com/2016/12/01/mirza-ghulam-ahmads-famous-pension-story/

Conclusions
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

Intro
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)

Ahmadiyya mosque vandalized in Sialkot, May–2018, but it’s all Ahmadi’s fault, since they were trying to build a museum to Mirza Ghulam Ahmad

Intro
The Ahmadiyya Movement is not persecuted in Pakistan at all, its all a lie for asylum.  The Mirza family want’s Ahmadi’s out of Pakistan so that they give more money to the Mirza family and then Mirza Masroor Ahmad can spend it on growing his family fortune, i.e. through the purchase of land all around the world.  In today’s case of fake Ahmadiyya persecution, we have read reports of how an official Ahmadiyya building was demolished by the Sialkot city authorities, since it was being constructed without the proper approval.  This house was owned by the father Mir Hamid Sialkoti.  Further, Maulvi Abdul Karim was born on the same street.

A museum dedicated to Mirza Ghulam Ahmad?
A few months/years ago, the Ahmadiyya jamaat bought the house where MGA used to stay from 1864–1868.  They bought it with the intention to turn it into a sort of mural/museum dedicated to MGA.  If our readers remember correctly, MGA was forced into an exile by his father in 1864, this was because MGA was sent to pickup his family’s yearly pension money, MGA went with his big brother/cousin, Imam ud Din.  They both never returned home, they were on the run for most likely a year, until finally the money ran out.  MGA must have sent a letter home asking if he could return, however, his father banished him from Qadian, and specifically told MGA that he would never see his mother again, and would have to work in Sialkot, for a small wage.  Thus, MGA moved to Sialkot and lived there for 4 years, he never saw his children or his family, finally, MGA’s mother died and he was called back to Qadian.

Muslims of Pakistan explain the situation

If Ahmadi’s are facing genocide, why were they able to buy this property? 
Ahmadi’s are working hard to be declared as under genocide, they are doing this to get more Ahmadi’s out of pakistan and into the west so that the mirza family can reap the benefit of chanda money.

Other Ahmadi mosque related issues in Pakistan
https://ahmadiyyafactcheckblog.com/?s=Chakwal

Remember…in this disturbance, an ahmadi security guard murdered a Muslim

Rabwah is trouble free
It should be noted…Rabwah is free from all of these types of incidents,

The real news report of what really happened
“””Gali Hassamuddin in Sialkot is a place where Mirza Qadiani had stayed in a rented house during his exile after he stole pension Money of his father and he remained a low grade Court clerk.

For many years Qadianis were planning to build a Mirza Ghulam Qadiani Museum here. They have purchased this house with one adjacent to it on the pattern of Allama Iqbal Museum which is very near from here. Majority of population in this place are sunny muslims on their protest the work was stopped. At distance from here there is a Qadiani temple known as Baituzzikar which was closed for many years.

Few days back Qadiani’s again started the construction work which sent a wave of anger among muslim of area. So they approached Local administration which allowed demolish of the building.””””

Why was the mosque vandalized?
Here at this blog, we don’t promote any violence against anyone, nor do we promote vandals.  However, we know how things work in 3rd world countries, which is the majority of the planet.  In this case, the Muslims of Sialkot were aggravated because of the illegal building, and took it tooo far and vandalized an Ahmadi place of worship.

The scans

Some additional pics

Some newspaper/other reports
https://www.dawn.com/news/1409714

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

Hakeem Mufti Fazl ur Rehman was suspended by the Ahmadiyya Anjuman, and re-instated by MGA based on corruption

Intro
As we continue to dig into the early history of Ahmadiyya, we continue to find new facts that support the idea that the majority of MGA’s team of writers, mullahs and speakers were fast friends, and in this case relatives of Noorudin.  In this specific case, we cover Hakeem Mufti Fazl ur Rehman, he was listed amongst the first 313 companions of MGA (although 313 is only men, the women push the number past 313, perhaps at Badr only men were also counted).  See Dard, page 846, online edition.  Interestingly enough, there is another companion of MGA with almost the same name, its #246–“”Mufti Fadlur Rahman (withwife), Bhera.””(See Dard, page 851).  We are calling the first entry as the true descriptor, based on the title “Hakim”, however, this could be a double entry by the Qadiani-mullah team.

Furthermore, Nooruddin’s first wife is mentioned here, she isn’t mentioned much in Ahmadiyya literature.  Noorudin had 9 sons and 5 daughters with his first wife, Noorudin doesn’t seem to have spent much time with his family.  In 1889, he married again, we have to assume that his young wife immediately moved in with him in Jammu or wherever he was working in 1889.

Noorudin’s children from his first marriage seem to have totally rejected Ahmadiyya, within Noorudin’s lifetime even.  His children from his second wife also have left Ahmadiyya, the one daughter that married into the MGA family, her children are unaccounted for in the history of Ahmadiyya.  1. Amatul Qayyum, daughter, 2. Amatul Rashid, daughter, 3. Mirza Khalil Ahmad, son, they were born from 1914 to 1924.

The reference
MUFTI MUHAMMAD SADIQ IN HIS BOOK ZIKR E HABIB PAGE 58

The Quote
“””Hakeem Mufti Fazl ur Rehman, when he was a teacher in the Talimul Islam School, went on leave to his native town Bhera. He sta
yed there beyond the leave period. Anjuman (the governing body), issued a notice to him to resume his duties but he did not turn up to his duty, despite receipt of notice. The Anjuman placed him under suspension.
When he returned to Qadian, his maternal aunt, who happened to be his mother in law and whose name was Fatima Bibi, was with him. Fatima Bibi who was first wife of Khalifa Awwal Hakim Nuruddin, went to Hazrat Masih e Moud (MGQ) and complained that the Anjuman has dismissed her son in law from the service. Hazrat Sahib immediately wrote a letter to the Secretary of Anjuman and got him restored on the job.”””

Related essays

https://ahmadiyyafactcheckblog.com/2018/03/30/ahmadi-teachers-at-the-talim-ul-islam-high-school-were-corrupt-they-would-pass-mirza-basheer-uddin-mahmud-ahmad-even-when-he-failed/

https://ahmadiyyafactcheckblog.com/2017/06/30/the-british-govt-donated-25000-rupees-for-the-talim-ul-islam-high-school-in-qadian-in-1909/

https://ahmadiyyafactcheckblog.com/2017/01/09/fast-times-at-qadian-high-adultery-and-immorality-of-mahmud-ahmad-and-company/

 

#ahmadiyya

 

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

Intro
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
https://ahmadiyyafactcheckblog.com/2017/10/04/the-british-government-allowed-mirza-ghulam-ahmad-to-operate-tax_free/

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


#ahmadiyya

 

The rest of the data

Intro
Taken from: https://shahnawazkhan.weebly.com/rafiques-in-laws.html

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: http://www.muslim.org/intro/pioneers/dr-b-ahmad.htm

https://ahmadiyyafactcheckblog.wordpress.com/2016/12/02/dr-basharat-ahmad-lahori-ahmadi-omits-the-mgas-pension-story/

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.

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