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The story of the red drops in Ahmadiyya (1884)

MGA mentioned the story of the red drops in 1886, in his book, Surmah Chashm-e-Aryah, “Guidance for the Aryas”.  This book was created before MGA rejected the miracle of the physical second coming of Jesus.  Hence, MGA was on-board with the physicality of miracles.  However, after MGA died, all of those miracles were explained away by rational means.  Moreover, MGA always had lots of men and women attending to him while he was in the toilet.  Most likely because his right hand was broken and he thus couldn’t properly wipe himself.  Abdullah of Sannour was the toilet attendant in this case, he claims to be a witness for these red drops and was even buried with MGA’s clothes which were stained as such.  MGA seemed to be fond of sleeping in bathrooms, in fact, when he died in Lahore, he was close to self-made bathroom and was attempting to clean himself.  Finally, it is important to note that this story is from 1884, but MGA didn’t mention it until 1886 in his book.  This incident came from an era before MGA had married his second wife, thus MGA would always spend long hours with his toilet attendants.

1886, the Quote
“”””I remember that on one occasion I saw in a state of vision that I had written certain divine decrees with my own hand setting out events in the future and then presented the paper to Allah the All-Powerful, Gloried be His name, for His signature. (It should be remembered that
it often happens in visions and divinely inspired dreams that some divines attribute of Beauty or Majesty are beheld by the recipient of the vision in the form of a human being and the person seeing the vision thinks, by way of symbolism, that he is actually beholding God, the Absolutely All-Powerful. Among those with experience of spiritual visions, this matter is well-recorded, known, and accepted as an established fact. It cannot be denied by anyone with experience of visions.) To the same Peerless and Self-Sufficient Being—Who manifested His attribute of Beauty to my mind in the state of vision and appeared to be God, the All-Powerful—I presented the document containing divine decrees for attestation. And He, Who was manifesting Himself in the form of a Ruler, dipped His pen in red ink and first flicked it in my direction and with the
rest of the red ink which remained at the point of the pen He put His signature to the document. Thereupon, the state of vision came to an end and when I opened my eyes to look at the material world around me, I witnessed several red drops falling on my clothes. Two or three of the drops also fell on the cap of one ‘Abdullah of Sannour (Patiala State) who was at the time sitting close to me. Thus, the red ink which was part of the vision materialized externally and
became visible. Many other such manifestations have been witnessed which it would take too long to relate.””” [Surmah Chashm-e-Aryah, pp. 131–132 footnote, Ruhani Khaza’in, vol. 2, pp. 179–180 footnote](See Also the 2009 online edition of Tadhkirah, see pages 160-163).  

1916, (See Tadhkirah, 2009 online edition, 161-162, footnote)

“”””Note by Hadrat Mirza Bashir Ahmadra: Maulavi ‘Abdullah of Sannourra had the following statement published in al-Fadl, volume 4, number 24, September 26, 1916 by way of attestation of this event:

It was the month of Ramadan on the 27th day of which was Friday. I had the honour of being in attendance upon the blessed presence. After offering the Fajr Prayer, the Promised Messiah[as], as was his wont, retired into the chamber (i.e., the small room to the east of Masjid Mubarak) and lay down on a cot. Sitting near him, my humble self started massaging his feet as usual. This continued till the sun came out and the chamber was lit up.
The Promised Messiahas was lying on his side and his forearm covered his face. I was thinking with great joy how fortunate I was and what a blessed opportunity had been afforded to me by Allah, the Holy and High, that it was the blessed month of Ramadan and it was the blessed 27th day, the blessed period of the last ten days [of Ramadan], a blessed Friday and I was in the company of the blessed personage. I thought to myself how many blessings combined for me that day; it would not be strange if God Almighty were to show me some Sign of the Promised Messiahas. I was deep in these delightful thoughts as I was massaging his foot near the ankle when suddenly I perceived a slight trembling of his body, whereupon he removed his forearm from his face and looked at me. His eyes were wet and were possibly running with tears. He covered up his face again and continued in that posture. When I looked at his ankle I noticed a red drop which was round and had not spread out. I put the tip of my forefinger on the drop and it spread out and it coloured my finger also. I was surprised and the verse passed through my mind: [Arabic] [The colouring of Allah and who is better than Allah in the matter of colouring. (al-Baqarah, 2:139)]

Then I thought that if this was Allah’s colouring may be it had a fragrance. I smelt my finger but there was no fragrance. Then I started massaging his back and observed a few wet red stains on his shirt which made me wonder, and I got up and examined the whole chamber but did not find any red stain anywhere else. I was very puzzled, and resumed massaging his feet. The Promised Messiahas continued lying down with his face covered with his forearm. In a short
while he sat up and then went to the mosque and sat there. My humble self continued massaging his back.

It was then that I asked him: ‘Hudur, where did these red drops fall from?’ At first, he put me off; but on my persisting he related the whole incident as he has set out in detail in his books. Before describing the incident, he expounded to me in detail the matter of beholding God Almighty and the external materialization of elements observed in a vision. He drew upon the experiences of Hadrat Mohy-ud-din Ibn-e- ‘Arabi to make me fully comprehend how perfect
individuals are vouchsafed the experience of the personification of divine attributes of Beauty and Majesty.

Then the Promised Messiahas asked me: ‘Did any drop fall on your clothes?’ I looked at my clothes and answered: ‘There is no drop on me.’ He asked me to look at my cap (which was of white muslin.) I took off my cap and looked at it and saw that there was a drop on it also. I felt very happy that a drop of the divine ink had fallen on me too. I begged the Promised Messiahas persistently to bestow upon me the shirt on which the red drops had fallen.. He agreed on
the condition that I should give a direction in my will that on my death it should be buried along with me. His hesitation in bestowing it upon me was due to his apprehension that after the death of both of us, people might convert it into an object of worship; and he gave it to me after a good deal of discussion between us. It is still with me and bears the red stains exactly as they were then.

This is my true eye-witness testimony! Suffice to say that if I have lied, may I be subject to the warning of: [Curse of Allah be upon the liars.]

Taking Allah as Ever-Present, All-Seeing, I declare on oath in the name of Allah that whatever I have stated is the truth in its entirety. If I have forged a lie I call down upon myself the curse! curse!! curse!!! and wrath! wrath!! wrath!!! of Allah. Humbly, ‘Abdullah of Sannour.”””””


The scan from Seeratul Mahdi

Mujadid e Azim mentions this story in the 1930’s by Dr. Basharat Ahmad (Lahori-Ahmadi), the abridged english version
“””On the eastern extremity of the mosque was another small room in which the Divine sign of the red drops occurred. The floor of this room was about two feet lower than the rest of the mosque and contained the requirements for performing ablution. Later, the floor of the room was raised to the level of the rest of the mosque and this cubbyhole became the office of Maulvi Muhammad Ali. During the summer months, the evening prayers were offered on the roof of the mosque. On the west side of the roof was a balcony in which Hazrat Mirza sat after the early evening (Maghrib) prayers and the congregation would gather around him
for talk and discussions.””” (see page 166-171).

Some additional scans

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Mirza Ghulam Ahmad and the Splitting of the Moon incident of Muhammad

MGA copied Sir Syed’s entire playbook when it came to denying miracles and the unlimited abilities of Allah.  It was Sir Syed who first wrote that Esa (as) was dead and never returning, he also wrote that the concept of the “Mahdi” was totally false and nothing more than Muslims exaggerating about their greatness.  Ahmadi’s are known to waffle on this subject and many more.  Normally, Ahmadi’s reject all miracles and give them a “rational-explanation”, totally downgrading their status as miracles.  MGA had the famous incident of the red drops appearing out of thin air, this was boasted by MGA as a total miracle with divine help.  However, this was in the 1886 era and MGA hadn’t totally rejected miracles as of yet.  In fact, in 1886, in MGA’s book, “Surma chashma Arya”, MGA defended the physicality of the splitting of the moon by saying that all the laws of Allah are unknown, this was another written debate that MGA had, the very first argument made by the hindus was the falsity of the splitting of the moon argument, MGA defended the common Muslim position, which was that it was a physical miracle, he did the same in terms of the miraculous Birth of Jesus also, he also defended the fire-incident that was related about Abraham, MGA also called that a physical miracle.  MGA waited til 1891, then, he rejected the physicality of the Miraaj, and many other miracles that were divinely ordained.  In terms of the splitting of the moon, it comes from the Quran, Chapter 54:1-2.  It is also mentioned in many Sahih hadiths.  In 1892, in Ainah Kamalate Islam, MGA again concurred that Muhammad (saw) did in fact pray for miracles and had many, the splitting of the moon is mentioned, however, at this juncture, MGA and his team didn’t go into detail, they also mentioned how Muhammad (saw) was able to feed many and hydrate many from a simple cup or bucket (see the reference in the below).  It seems that MGA was publicly lying, he rejected all miracles, however, in 1892, he was paying lip service, just like he did on the topic of prophethood.  In Malfuzat, Volume-1, MGA is recorded 4-5 times confirming that the splitting of the moon and other miracles were physical, just not understood by humans yet, MGA even admonished people who counter-argued that this miracle was simply a type of Lunar Eclipse (see page 137). After MGA died, in Braheen-e-Ahmadiyya Volume-5, MGA’s team of writers dismissed the physicality of the splitting of the moon and called it a type of lunar eclipse.

1886, Surmah Chasma Aryah
In this book of MGA, he discusses the splitting of the moon, see pages 14-17.  For a better reference, see the ROR of February 2006:

“”””We wish to point out that the miracle of the splitting of the moon is not an event that the Muslims put forth as proof of the truth of Islam and as a principal argument in support of the truth of the Holy Qur’an. Out of thousands of internal and external miracles and signs, this was also a natural sign which is supported by historical proof. If overlooking clear proofs we are to suppose that this miracle has not been established, and if we are to interpret the relevant verse of the Holy Quran as the Christians or the followers of nature, or those who repudiate external events interpret it it would do no harm to Islam.  The truth is that the Word of God has wholly relieved the Muslims of the need of relying upon other miracles. It is not only a miracle in itself, but on account of its blessings and lights, it produces m i r a c l e s .

The Holy Qur’an comprises in itself such perfect qualities that it is in no need of extraordinary
miracles. The presence of external miracles adds nothing to it and their absence would disclose no defect in it. The beauty of the Qur’an is not decked out with the ornaments of external miracles. It comprises in itself thousands of strange and wonderful miracles
which can be witnessed by the people of every age. It is not necessary to refer only to the past.
The Qur’an is such a beautiful beloved that everything derives ornamentation from it and it is not dependent upon anything else for its own ornamentation.

Those who object to the miracle of the splitting of the moon have only one instrument to make, and even that a broken one, that the splitting of the moon is contrary to the law of nature. The
followers of the law of nature contend that it is obvious that so far as a man can find by the
exercise of his reason there is nothing apart from nature in the law of nature, that is to say, the
observation of the universe indicates that everything material and non-material by which we are
surrounded is part of a wonderful system for its existence and continuance and for its eff e c t .
This system is inherent in everything and never departs from anything. Whatever nature has designed will happen without fail in the same way.

We accept all that, but does it prove that Divine methods are their law are limited to that which
is our observation and experience no more? To believe that Divine Power is unlimited is of the
essence of the Divine system; it ensures that the door of intellectual progress should always remain open. Then what a mistake it is to put forward the proposition that whatever is beyond our understanding or observation is outside the law of nature! When we confess that the laws of nature are unending and unlimited, it should be our attitude that we should not reject every new thing because it is beyond our reason. We should assess the matter on its proof or lack of proof. If it is proved we should enter it in the list of the laws of nature, and if it is not proved we should confine ourselves to affirming that it is not proved. We would not be entitled to say that it is outside the law of nature. To hold anything as being beyond the law of nature, it is necessary that we should encompass all Divine laws which are eternal as within a circle and our intellect should fully comprehend all that God’s Power has revealed from the beginning up to now and that He will reveal through Eternity….

We believe that the Powers ofGod Almighty are unlimited, then it would be madness to hope to
encompass all His Powers. For if they can be confined within the measure of our observation, then how would they be unlimited and unending? In such case, we are not only confronted with the difficulty that our finite and incomplete experience should comprehend all the Powers of the
Eternal God, but there would arise a much greater difficulty that by limiting His Powers He Himself would also be limited and we would be affirming that we have discovered all the reality of God Almighty and that we have arrived at its depth and bottom.  Such an assumption would be
disrespectful and destructive of faith and would amount to a total denial of God. (Surmah Chashm Arya, Ruhani Khaza’in, Vol. 2, pp. 60-65).  

Surmah Chashma Arya is nothing more than the written debate that MGA had with Murlinder at his own house in Qadian with some Hindus.  The Hindus attacked the miracle of the splitting of the moon and MGA defended the orthodox Islamic position.  MGA never changed this belief until he died.  After MGA died, it was downgraded as a lunar eclipse of sorts (see BA5).

“””Let it be known that the miracles of Prophets are of two kinds: (1) Those that are purely heavenly phenomena, in which human design and reason play no part, such as the miracle of the splitting of the moon, a miracle of our lord and master, the Holy Prophetsa. God manifested this miracle through His infinite power to manifest the majesty of His true and perfect Prophetsa. (2) Miracles of wisdom. These are manifested with the help of the extraordinary wisdom that only comes from Divine revelation. An example of this is the miracle of Solomon referred to in the verse

A palace paved smooth with slabs of glass.—Al-Naml, 27:45

which was witnessed by Queen Sheba and she was consequently blessed with faith.”””
[Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 253-254, footnote](See Also Essence of Islam, Vol. 5, page 32).  

In MGA’s book, “Three Questions by a Christian and their Answers”, he again confirms that the splitting of the moon which was referred to in 54: 1-3, really happened, MGA even refers his readers to his book, Surma Chashma Arya (See pages 30-34).


1892, MGA comments on the miracle of the splitting of the moon
“”””When a person arrives at this exalted stage of meeting with God, he sometimes performs acts which appear to be beyond human power and have the colour of Divine Power. For instance, during the battle of Badr, the Holy Prophet [peace and blessings of Allah be on him] threw a handful of gravel at the opposing force not accompanied by any prayer, but with his own spiritual power, which affected the opposing force in such an extraordinary manner that everyone’s eyes were struck by the gravel and they were rendered sightless and began to run around in confusion and helplessness. This miracle is referred to in the verse:

al-Anfal, 8:18

When you threw the handful of pebbles, it was not you who did throw, but it was Allah Who threw;

Meaning that it was Divine Power that was working behind the scene and it did that which was not within human power. 

In the same way, another miracle of the Holy Prophet [peace and blessings of Allah be on him] which was the splitting of the moon, was displayed by Divine Power. It was not accompanied by any prayer as it happened merely by his pointing at the moon with his finger which was filled with Divine power. There are many other miracles which the Holy Prophet [peace and blessings of Allah be on him] worked purely with his power and which were not accompanied by any prayer. On many occasions, he multiplied water so much by dipping his fingers into a cup of water that the whole host and their camels and horses drank of it and yet the original quantity of the water was not diminished. On many occasions, by putting his hand upon three or four loaves of bread, he satisfied the hunger of thousands. On some occasions, he blessed a small quantity of milk with his lips and a company of people drank from it and were filled. On some
occasions, by adding his saliva into a well of brackish water, he rendered it sweet. On some occasions, he healed severely wounded people of their injuries by placing his hands upon them. On some occasions, he replaced the eyeballs of people which had fallen out in consequence of some injury received in battle and healed them with the blessings of his hand. In this way, he did many other things by his personal power behind which worked Divine Power.

If the Brahmus and the philosophers and the followers of nature of today refuse to accept these miracles, they are to be excused for they cannot recognize the station at which a human being is endowed with Divine power by way of reflection. If they laugh at these things they are also to be excused for they have not progressed beyond their childish condition and have not reached any degree of spiritual maturity. Their condition is far from perfect and they are happy that they should die in that imperfect condition.

But one pities the Christians, who having heard of some similar, but of a lower degree of, events in the life of Jesus, put them forward as an argument in support of the divinity of Jesus and allege that the reviving of the dead by Jesus and the healing of paralytics and lepers by him was by his own power and not by any prayer, and that this is proof that he was truly the son of God and even God himself. It is a pity that they are unaware that if a human being could become God by performing such exploits then our lord and master, the Holy Prophet
[peace and blessings of Allah be on him] was much more entitled to such divinity for he performed mightier miracles than were displayed by Jesus. Not only did the Holy Prophet [peace and blessings of Allah be on him] work these extraordinary miracles himself, but left a legacy of a long series of them among his followers till the Day of Judgement, which has been in evidence always in all ages and will continue to be in evidence till the end of the world. The impress of Divine power which has been experienced by holy souls among the Muslims is difficult to match from among other people. Then what folly is it to believe in someone as God or as the son of God, on account of these extraordinary events. If a man can become God by performing such exploits, there would be no end to the number of gods!”””
[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, Vol. 5, pp. 65-67] 
(via Essence of Islam, Vol. 1, pages 274-276)


1891-1899, Malfuzat, vol. 1, p. 72, Via Essence of Islam, Vol. 5, page 28
Remember, Malfuzat wasn’t published until the 1960’s.  This seems to be from a portion of the book which represents 1891-1899.

“””The truth of the matter is that God Almighty does not do anything against the laws of nature. What He does is that He creates the causes, whether we know of them or not, and these are always present. Hence, miracles, such as splitting of the moon and

Turn cold, O Fire, and be a source of peace.—Al-Anbiya’, 21:70. (This verse refers to the miracle whereby the fire became cold when Abrahamas was thrown into it.)

are also no exceptions. Rather, they too resulted from some very subtle and hidden means,
and were based on true and factual science. Shortsighted people and those who are enamoured of dark philosophy cannot comprehend these things.””””

1904, in Maulvi Noorudin’s famous self biography entitled, Nur ud Din
On page 146 of this book, as quoted and translated by Zafrullah Khan, Noorudin wrote that he never believed that the fire mentioned in 21:70 was simply the fire of opposition.  However, MGA seems to have disagreed and still believed it to be a physical phenomenon.

Oct. 1908, Braheen e Ahmadiyya vol. 5 (BA5)
In BA5, MGA and his team of writers calls the splitting of the moon as a type of lunar eclipse (see pages 106-107).  Thus, after MGA died, the editing work began.

1917, Muhammad Ali denies the physicality of the splitting of the moon
In Muhammad Ali’s famous 1917 edition of this Commentary on the Quran, he opines that this event was really a lunar eclipse of sorts, thus copying the answer from BA5.

1920, Mirza Bashir Ahmad’s biography on the life of Muhammad
In this era, Mirza Bashir Ahmad seems to have been co-editing the ROR.  In the Urdu version of the ROR, he began writing a biography of Muhammad under the title, ‘Our Master”.  When he reached the topic of the splitting of the moon, he totally rejected the physicality of it and claimed it simply appeared as such to those Muslims and non-Muslims who saw it (see page 233-237).  This book was translated into english via the English ROR of 2010 and then published as a book.

The 5-volume commentary of the Quran
The Qadiani branch claims that it was only meant to appear as split, it was never physically split (see page 2523).

Muhammad Ali and the Lahori branch denied the physicality of the splitting of the moon in 1917
In Muhammad Ali’s famous commentary of 1917, he totally denied the physicality of the splitting of the moon (see 54:1-3).

Al-Zamakhshari, a commentator of the Qur’an, acknowledged the splitting of the moon as one of Muhammad’s miracles. But he also suggested that the splitting might take place only on the day of judgment.[4]

Ibn Kathir

The classical commentator Ibn Kathir provides a list of the early traditions mentioning the incident: A tradition transmitted on the authority of Anas bin Malik states that Muhammad split the moon after the pagan Meccans asked for a miracle. Another tradition from Malik transmitted through other chains of narrations, mentions that the mount Nur was visible between the two parts of the moon (Mount Nur is located in Hijaz. Muslims believe that Muhammad received his first revelations from God in a cave on this mountain, Cave Hira’). A tradition narrated on the authority of Jubayr ibn Mut’im with a single chain of transmission says that the two parts of the moon stood on two mountains. This tradition further states that the Meccan responded by saying “Muhammad has taken us by his magic… If he was able to take us by magic, he will not be able to do so with all people.” Traditions transmitted on the authority of Ibn Abbas briefly mention the incident and do not provide much details.[2] Traditions transmitted on the authority of Abdullah bin Masud describe the incident as follows:[2][11]

We were along with God’s Messenger at Mina, that moon was split up into two. One of its parts was behind the mountain and the other one was on this side of the mountain. God’s Messenger said to us: Bear witness to this 039:6725

The narrative was used by some later Muslims to convince others of the prophethood of Muhammad. Annemarie Schimmel for example quotes the following from Muslim scholar Qadi Iyad who worked in the 12th century:[6]

It has not been said of any people on the earth that the moon was observed that night such that it could be stated that it was not split. Even if this had been reported from many different places, so that one would have to exclude the possibility that all agreed upon a lie, yet, we would not accept this as proof to the contrary, for the moon is not seen in the same way by different people… An eclipse is visible in one country but not in the other one; in one place it is total, in the other one only partial.


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Mirza Ghulam Ahmad needed toilet attendants his entire life

We have collected lots of data on the men and woman who have massaged him and why.  It turns out, these were his bathroom attendants.  You see, MGA had broken his right-arm very early in life, most likely pre-1857, since MGA was the only male in his entire family who didn’t help the British fight off his fellow country men, most likely because MGA’s couldnt lift a rifle with his right arm so despite being 17-24 years old, he was useless.  Nonetheless, MGA ate and drank with his left hand exclusively, however, he couldnt properly clean his own excretions, thus a bathroom attendant was always on duty for MGA.  These bathroom attendants also gave MGA massages, sometimes they were men and sometimes they were women, they were mostly poverty stricken people who lived on the roadways and gypsys and etc, those types of people were happily ready to be employed in all such household cleaning jobs.

In 1884, MGA fabricated the story of the red drops, MGA was with his bathroom attendant, Abdullah Sanoori.  MGA was in his new bathroom, which was inside the newly built Masjid Mubarak, MGA had most likely used the bathroom and his attendant was most likely always used to cleaning MGA’s body, he saw red drops which seem to have come from nowhere.  However, it was most likely a part of MGA’s excretion.

In 1889, Shaikh Hamid Ali was also a toilet attendant of MGA

These attendants sometimes asked MGA questions on religion

“””On the authority of myIan bhagou and bannou , that bhannou asked to MIrZa Qadyani that ” does one get good deeds for prayer (salllat ) ,????

He ( mirza Qadyani ) replied that ” one will neither get any punishment nor good deeds for prayer ( sallat ) . Five times prayer must not be left ………….”

1302 seertul Mahdi – fifth part . Written by son of mirza qadyani mirza Bashir m.a”””

The scan

Bhano also tells us

Quotation no.786 seertul Mahdi .( third part )

1- Women use to guard mirza qadyani at night

2- Mirza qadyani use to give them instructions to wake him up if he talk during his sleep

3- And their names were mai rasool Bibi , sister of babu shah seen , mai fajou , sister of Munshi Mohammad .

Another ref from Al-Fazl (scan needed)
“My late wife…..went to Hazrat Promised Messiah at the age of 15 in Dar-ul-Iman (Mirza’s private room) …the sire very much liked her service of massage his legs” (Al Fazl, March 20, 1928, pages 6-7, by Ghulam Muhammad Qadiani)

Another ref from Seeratul-Mahdi

(780). Dr Mir Muhammad Ismail narrated that Ummul Momineen (Nusrat Jahan begum) once told that hazrat sahab had an old women servant namely Bhano. One winter night when it was chilling cold she started massaging the legs of hazrat sb. Since she was massaging the legs of hazrat sb without removing quilt so she could not have any idea as to what she was massaging, was wooden side piece of bed. After a while hazrat sb said to bhano. It is very cold tonight bhano? Bhano replied in punjabi “HAN JI TADE E TE TUHADIYAN LATTAN LAKRI WANGOON HOYAN HOYAN AIN.” MEANING:- Yes sir that is why your legs have become stiff as wood.

This humble self states that hazrat sahab by asking question from Bhano might have drawn her attention to the fact that extreme cold has made u so senseless that, u don,t even realise whatever u r massaging are not my legs but these are wooden pieces of bed. But her answer turned it into a laughing stock.
This humble self says that bhano was a resident of village Basra near Qadiyan and was a faithful and religious lady according to her environment.

Mufti Muhammad Sadiq tells us
Zikray Habib page 34 book By Qadyani Companion Mufti Muhammad Sadiq . A small Toilet was changed into room in Gurdaspur for mirza Qadyani after cleaning and adding tiles .Mirza Qadyani then use to sit alone locked inside that room for 2/3 hours .

The scan from Zikr-e-Habib

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The Life of Dard, per the ROR

The full essay can be found here:


The life of Hadhrat Maulana Abdur Raheem Dard(ra) is proof enough that the blessings of God are infinite, and if we were to try and count them, the inks of the ocean would run dry. We are fortunate and blessed that we are born in the era of that Messiah promised for the latter days by the scriptures of various religions, an era as Hadhrat Mirza Tahir Ahmad(ru), Khalifatul Masih IV, Fourth Head of the Ahmadiyya Muslim community, once described as being destined since the dawn of time itself. In this age the world would witness wonder upon wonder and the heavens would be pressed into service of the one who was to not only rekindle but also revive the kingdom of the Holy Prophet(saw) to its full glory by revitalising its true message and reviving its soul. That glorious ambassador of the Seal of the Prophets was none other than the Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah, and with his advent a new golden age of Islam was heralded.

We read in history about the great Companions of early Islam whose services and dedication shine like stars – they are a testament to the beauty and glory of Islam and the Holy Prophet(saw). So too with the advent of the Promised Messiah(as), God’s promise of connecting the era of the awwaleen (people at the inception of Islam – the time of the Holy Prophet(saw)) with the aakhireen (people of the latter days at the time of the Promised Messiah(as)) has been fulfilled. When we study the lives of the Companions of the Promised Messiah(as) we see in them a clear reflection of the piety, nobility, simplicity, and love of God as was found in the case of the Companions of the Holy Prophet(saw).

One such shining star in the galaxy of stars was the illustrious Companion of the Promised Messiah(as), Hadhrat Maulana Abdur Raheem Dard(ra). A study of his life, character and service reveals his immense contribution, a contribution that spanned nearly four decades and took him across numerous countries in two continents with the single objective of serving God and his Khalifa and putting into action every gift that he had been bestowed by God, for the sake of pleasing Him. He carried himself with such simplicity, such devotion and with such passion for his faith that he blazed a trail for future generations. Let us dip into the life and soul of this luminescent and blessed personality and a mere dip it will be for as is the case of all those who are touched by the spark of the divine it is almost impossible to capture the vastness of their contribution.

Family Background

Maulana Dard(ra) was born on 19 June 1894 in Ludhiana to Hadhrat Master Qader Bakhsh(ra) and Basheerun Sahiba(ra) of Ludhiana, both of whom in 1892 had the honour of taking Bai’at (initiation) at the hands of the Promised Messiah(as). For this noble deed, Maulana Dard(ra)’s father, Hadhrat Master Qader Bakhsh(ra), was punished and beaten by his own father. Sometimes the beatings were so severe that he fell unconscious, yet his faith was unshakeable and resolute.

To him such actions only proved the truth of the Promised Messiah(as).1 Maulana Dard(ra)’s father’s spirit of steadfastness, patience and forbearance was inculcated into his son who went on to honour his father sacrifice in the best possible manner, by serving a cause for which he had suffered.

Maulana Dard(ra) was named Raheem Bakhsh at birth. This was later changed to ‘Abdur Raheem Dard’. This is due to an incident that took place many years later in 1920 whilst on tour with Hadhrat Khalifatul Masih II(ra) in Dalhousie. At Dalhousie they received the good news that Hadhrat Chaudhry Fateh Muhammad Sial(ra) (the first Ahmadi missionary in England) had just acquired land for the construction of a mosque. A Jalsa of thanks was held at which Hudhur (Hadhrat Khalifatul Masih II(ra)) asked people to prepare and recite poetry. Hudhur was so impressed with Maulana Dard(ra)’s poetry that he said that he has turned out to be a hidden gem.

Later that evening he asked Maulana Dard(ra), what is your ‘Takhallus’ i.e. poetic name. Maulana Dard(ra) said he had none; Hudhur then bestowed upon him the poetic name of ‘Dard’ meaning ‘pain’ or ‘hurt’ in line with the sentiments of his poetry2.

Later in Qadian Maulana Dard(ra)’s father was asked by Hudhur if the Promised Messiah(as) had named Maulana Dard(ra). Master Qader Bakhsh said no, so Hudhur then changed the name from Raheem Bakhsh to Abdur Raheem Dard3.

Early life

Maulana Dard(ra) was blessed to have the opportunity to meet the Promised Messiah(as)at the very young age of about five when he went with his father to the Promised Messiah(as)’s house4 – an encounter that he held close to his heart throughout his life.

Maulana Dard(ra) undertook his primary education in Ludhiana, Lahore and Patiala. From an early age he displayed an aptitude for both education and sports – aspects that won him admiration from his teachers. He was described by his school Principal as being:

…the best in the playground and the best in the classroom.

In childhood, he often fell ill as a result of which his uncle (mother’s brother), Hadhrat Mian Abdullah Sanauri(ra)5, once advised Maulana Dard(ra)’s father that Maulana Dard(ra)should leave his studies because he was very weak and always falling ill. However, Hadhrat Master Qadir Bakhsh(ra) was a man of unyielding faith and responded that he was fully assured of his son’s future success as he had requested many prayers for him from the Promised Messiah(as). As a result of those prayers, not only did Maulana Dard(ra) achieve full health and complete his primary education but also he went on to excel in his studies – achieving a BA in Lahore in 1914 and then an MA followed by a BT.He also completed the ‘Civil Service’ exam in 1919 (although he never entered government service).

Even during his studies his utter respect for and obedience to Khalifat was evident. He was studying for his Masters in English when Hudhur invited more people to study Arabic. Maulana Dard(ra) immediately left his English Masters and took up a Masters in Arabic and successfully completed it6.

Marriage and Family Life

Maulana Dard(ra) was married twice; once in December 1915 to Sara Begum, daughter of Mian Muhammad Ismail, and then to Maryam Begum daughter of Hadhrat Mian Abdullah Sanauri(ra) in December 1917. On both occasions, he was blessed to have Hudhur perform the Nikah (Islamic marriage pronouncement ceremony). It is relevant to point out that this second marriage occurred due to the wish of the Promised Messiah(as)expressed when Maulana Dard(ra) was young and which later was brought to the attention of Maulana Dard(ra)’s father.

Maulana Dard(ra) also did his best to uphold his duties to his family – he had 14 children, yet despite his extremely busy schedule that left almost no time for his family, Maulana Dard(ra) knew how to make his presence felt even when he was physically absent, often thousands of miles away. Whilst in London, he used to write to each of his 14 children regularly to keep up their spirits. This shows how conscious he was of his role as a father, husband as well as his role as a servant of the community.

Waqfe Zindagi in Qadian

After completing his studies in 1919 at the age of 25 in the holy citadel of Qadian, he devoted his entire life to God and became Waqif-e-Zindagi (i.e. a life devotee) and thus started a journey of one of the most illustrious services rendered in the history of the Ahmadiyya Muslim community.

Just two years later – at the age of just 26 – he held the post of ‘Post Officer’ (1920 – 1922), which may not sound like an important or senior post, but it certainly was, for it was during his period in this office that it was renamed as ‘Private Secretary’. So he had the distinction of being the very first person to hold the title of Private Secretary to a Khalifa. His wisdom and humility in this senior position can be gauged from the following incident narrated by a prominent member of the Ahmadiyya community, Saqib Zervi, who said:

‘Once I remember visiting Hadhrat Khalifatul Masih II for some advice. As I was coming downstairs Dard Sahib [sahib is used in Urdu to refer to someone with respect] was standing there and asked me what I was advised. I had worked out in my mind the gist of my understanding and so explained that to Dard Sahib. He replied “but these are your words aren’t they? Tell me what Hadhrat Sahib [i.e. Hadhrat Khalifatul Masih II] said. I repeated myself and he laughed gently and said, “I know you are very intelligent and I will listen to your understanding in detail, but first tell me what Hudhur advised. I then told Hudhur’s words and he chuckled and then explained in detail the actual matter.’ (Seerat Hadhrat Maulana Abdur Raheem Dard(ra) by Hamid Maqsood Atif)

Saqib Zervi adds that upon hearing Maulana Dard(ra)’s explanation Saqib Zervi realised that he was thinking the complete opposite and had it not been for Maulana Dard(ra)’s guidance the results would have been completely wrong.

Furthermore, he relates that later he heard Maulana Dard(ra) talking about the success of that work to Hudhur and all he could hear from Maulana Dard(ra) were words of praise for Saqib Zervi; Maulana Dard(ra) did not even mention his own name. This was the selfless nature and humility of Maulana Dard(ra) that he would never let his own personal gain get in the way.

1924 – To London

Hudhur always valued and held in high regard Maulana Dard(ra)’s knowledge and wise counsel and hard work as a result of which Maulana Dard(ra) had the opportunity to accompany Hudhur on many visits – one of these historic trips was for the Wembley Conference on world religions in 1924 where Hudhur selected 12 special Companions to accompany him to London. One of them was Maulana Dard(ra).

The historic journey to London took them through many places including Damascus, Palestine and Egypt. They also visited Italy and France and finally reached England on 22 August 1924. The Conference on 23rd, September 1924 – at which Sir Muhammad Zafrulla Khan read out Hudhur’s speech ‘Ahmadiyyat, the True Islam’ – was a resounding success.

It was during this visit, on the 19th of October, 1924 when Hudhur laid the foundation stone of the Fazl Mosque7, the very first Mosque in London (also commonly known as the London Mosque) and appointed Maulana Dard(ra) as Missionary In-charge of the Ahmadiyya Muslim community UK8. In this day and age where every modern facility is available this does not seem to be a major issue but it was a huge sacrifice to live thousands of miles away from home in a foreign land with meagre resources and without the modern communications we take for granted. Yet he bore this challenge with pride and he devoted his time to preaching, not only in the UK, but across Europe as well. He was phenomenally successful.

During his time, Maulana Dard(ra) oversaw the construction of the very first mosque in London that was opened in October 19269, and he had the honour of being appointed as its first Imam. The mosque has since played a critical role in the history of the Ahmadiyya community and indeed the wider world.

The opening of the mosque received extensive coverage in almost all of the national newspaper, and also regional newspapers, from the Bristol Evening News to the Manchester Guardian.


As well as conveying the message of Islam to the elite of society, Maulana Dard(ra) never neglected his responsibilities to the wider society and always sought ways to reach them. Regarding his time in London he recalled that:

‘The Promised Messiah said to keep links with neighbours. In London it was very difficult at the start due to the nature of British society but one day some children came who were collecting stamps and through this more children came and so developed a good relationship with the whole neighbourhood.’ (Seerat Hadhrat Maulana Abdur Raheem Dard(ra) by Hamid Maqsood Atif)

His approach was replete with obedience to Khilafat as explained by Hudhur himself. Hudhur said that there is much wisdom in this incident as he had advised Maulana Dard(ra) and all missionaries to befriend neighbours otherwise there always remains suspicion in society. Maulana Dard(ra) had tried hard but was in the difficult position where there was no response from his neighbours. However, God always answered his prayers and through these children he achieved what he could not otherwise achieve. Children were the key and by winning the hearts of children he reached their homes and through that reached out to society. Hudhur added that perhaps the children thought that he was a magician of Bengal who could supply stamps, but it opened the door to others. What a wonderful testimony to Maulana Dard(ra)’s obedience and attention to detail of Hudhur’s instructions. Sometimes people look for big ideas and big solutions and fail to see the beauty and value of living in accordance with the guidelines of the Khalifa – Maulana Dard(ra) knew that what may appear to be minor instructions, are in fact real gems, real pearls of wisdom that can conquer hearts of people, and open doors to success in this world and the next – as they surely did for Maulana Dard(ra).


Maulana Dard(ra) was a scholar of immense repute and whilst in London Hudhur appointed him as Editor of this publication, The Review of Religions, and moved the publication of the magazine from Qadian to London. Maulana Dard(ra) also established the Muslim Times (weekly) – the first Muslim newspaper in London.

He was a prolific writer and wrote dozens of articles and books in English and Urdu on topics such as Islamic Khilafat, Book of Common Prayer, The History of Spain, Freedom & Christianity and Islam and Spiritualism.

His knowledge and intellect can furthermore be seen by the fact that Maulana Dard(ra)also was on the Board of Translators that translated the Tafseer (commentary) of the Qur’an into English, in which he worked with the great scholars, namely Hadhrat Mirza Bashir Ahmad(ra), Hadhrat Maulawi Sher Ali(ra), and Hadhrat Malik Ghulam Farid(ra) (who towards the end carried out most of the work).

Of all his works perhaps his greatest was the first biography in English of the Promised Messiah(as), entitled Life of Ahmad – an excellent and detailed account, spanning 800 pages, of the Promised Messiah(as)’s life up to 1901. First published in 1948, it is a testament to Maulana Dard(ra) that no other biography has been written in English since that matches this iconic piece of work. He gave a copy of this book to the President of the Rotary Club in London and asked him to check it for mistakes; he could not find a single mistake! Indeed, despite the fact that English was not his first language if one reads his many articles one cannot but be impressed at his majestic command of English, his fluency and power of expression. Without doubt he was a true follower of the Sultan ul Qalam (i.e. King of the Pen, an epithet granted to the Promised Messiah(as) by God) of this era. He was also a natural poet and wrote many poems.

Representing Hadhrat Khalifatul Masih II(ra) and Official Roles

Maulana Dard(ra) had the full confidence of Hudhur and on countless occasions he was called upon to represent Hudhur and was involved in numerous projects for the advancement of the Community. After the creation of Pakistan, for example, Maulana Dard(ra) was the Amir (head) of the delegation that was sent by Hudhur (i.e. Hadhrat Khalifatul Masih II) to Karachi to meet the Prime Minister Khwaja Nazimuddin of Pakistan. Maulana Dard(ra)’s astuteness and diplomacy impressed the Prime Minister and the meeting with the Prime Minister met with great success and assured him of the Community’s support for Pakistan. Some other notable roles played by Maulana Dard(ra)include when he represented Hudhur in a delegation to meet Lord Irwin (Viceroy of India – i.e. the top representative of the British Empire in India)10; he played a founding role in the formation of the proposals for an Ahmadi University; he was appointed by Hudhur as a committee member of Madrassah Ahmadiyya – a college for top students and was involved in developing it into a more advanced institution for Arabic studies11. On the occasion of the Khilafat Jubilee committee he oversaw the celebrations of 25 years of Khilafat in 1939. Maulana Dard(ra) was the secretary of this committee. In 1947, at the time of the partition of India and the creation of Pakistan when Muslims faced severe cruelty from extremist Hindus, Maulana Dard(ra) was routinely tasked with speaking to the government of Pakistan and government of India to secure their cooperation in providing basic provisions for Ahmadis who were surrounded by hostile forces in Qadian, and to organise transport via Pakistan government to bring those people to Pakistan. After Pakistan was created Hadhrat Khalifatul Masih II established Sadr Anjuman Ahmadiyya Pakistan (The Executive Committee) and the immense respect and significance of Maulana Dard(ra) can be seen from the fact that he was appointed as Nazir Amoor-e-‘Aama, Nazir Amoor-e-Kharija and Nazir Ta‘leem-o-Tarbiyyat (i.e. Director of General Affairs, Director of Foreign Affairs, and Director of Education and Moral Training). Such was his standing! Maulana Dard(ra) also had the honour of attending the first meeting of Sadr Anjuman Ahmadiyya and was moreover secretary of the Furqan Force established to defend Kashmir.

These examples provide just a tiny flavour of the wide range of activities, posts and responsibilities with which Maulana Dard(ra) was entrusted and of the many occasions he represented Hudhur and the Community. It seems that for every great task Maulana Dard(ra) was there and was successful – such were his range of talents.

All India Kashmir Committee

One of the key political roles played by Maulana Dard(ra) was in the All India Kashmir Committee. The origins of this committee lay in Hudhur’s concern for the plight of the Muslims of Kashmir and by 1931 the situation had deteriorated dramatically and Muslims were facing severe persecution at the hands of a tyrant Maharaja.

Hudhur was moved to bring together leading Muslims of India to help alleviate the suffering of Muslims in Kashmir and the All India Kashmir Committee was formed. At the recommendation of Dr Sir Muhammad Iqbal, Hudhur was elected the first president of the committee and Hudhur appointed Dard sahib its first secretary.

When Hudhur was granted a meeting with the Viceroy of India at Shimla, Maulana Dard(ra) was with him. In Shimla he met with political leaders and ministers and they were so impressed with his knowledge and political acumen that this opened doors to further discussions and resulted in great progress in helping the Kashmiri Muslims.

A great attribute of Maulana Dard(ra) was that despite the fact the he was regularly meeting and mixing with the highest authorities he never let such matters get to him and always remained humble and clear of the purpose of his mission. Once, Hudhur sent him to Sri Nagar on behalf of the Kashmir Committee to independently assess the situation. The Ahrar (an organisation that was opposed to Muslims) found out about this visit and they alerted the Maharaja of Kashmir to this. The Maharaja sent a full delegation to meet Maulana Dard(ra) at the border and they insisted that he stayed at the palace as their official guest. However, Maulana Dard(ra) refused and never moved an inch from his mission so that his impartiality could not be called into question. Despite the strenuous attempts by the Maharaja’s representative, he remained firm and stayed in a houseboat instead. Such was his sense of duty and purpose of mind. It was such acts that won him acclaim and respect12.

Second Term as Imam

In 1933, Maulana Dard(ra) was again appointed to England for a second term as Imam of The London Mosque. As he left for England someone made a derogatory remark about him, perhaps out of jealousy or mischief. When Hudhur heard about this he was so furious at the disrespect shown to this great servant of the community that he ordered that Maulana Dard(ra) be honoured again during his stopover in Bombay. At this occasion Sheikh Yaqub Ali Irfani (Editor of Al-Hakm) said:

‘Most respected Maulana Dard sahib. The great and honourable cause for which you are travelling overseas today is a cause of envy for every Muslim. Nowadays there are many reasons why people travel but it is this reason of preaching Islam which is the best and you have been given this honour.’

Under the specific direction of Hudhur, Maulana Dard(ra) was decorated with garlands by Seth Ismail Adam (Sadr Bombay Jama’at) – one from Hudhur and then four others on behalf of Ahmadis who dwell in the east, west, north and south.

What a clear sign of the stature of Maulana Dard(ra) this was! Here is a shining example of the high esteem in which he was held that not only did he receive one garland from Hudhur but four others that reflected his impact and dedication to the community the world over.

Jinnah and Creation of Pakistan

Such impact can be seen from his second period as Imam of The London Mosque that Maulana Dard(ra) was to play perhaps one of his greatest roles in the service of the community and indeed all Muslims of India. This was a historic role that resulted in the creation of a new country, Pakistan. Had Maulana Dard(ra) not succeeded in his task then Pakistan may never have come into being. So significant was this event.

History records that Muhammad Ali Jinnah had quit the Indian political scene and out of the frustration left Indian politics. He retreated to London after attending the second Round Table Conference in 1932, where he established his legal practice. But his destiny lay elsewhere.

Hudhur instructed Maulana Dard(ra) to get in touch with Jinnah – who was a very resilient man – and try to persuade him to return to India and take up, and fight for, the cause of the Muslims.

Maulana Dard(ra) was courageous and very wise. He understood how to win people over. Sometimes even where cold truths had to be told they were expressed with love and genuine affection – it was this that allowed him to be so successful. In the case of Jinnah he said to him that if Jinnah did not return to Pakistan he would be remembered as a traitor. Jinnah asked Maulana Dard(ra) what he meant by referring to him as a traitor and Maulana Dard(ra) explained that there were two kinds of traitors – those who are traitors to their country and those who do not hearken to the call of their people when the people are in need of them. This hard-hitting dose of reality disturbed Jinnah very much and within three hours of talks, Jinnah was persuaded to change his mind and accede to Maulana Dard(ra)’s request.

Maulana Dard(ra)’s role was publicly acknowledged by Jinnah in a public statement at a reception at The London Mosque in which he said:

‘The eloquent persuasion of the Imam left me no way of escape.’ (Sunday Times, 9 April, 1933)

Indeed it is ironic that the very country of Pakistan that owes its existence to him as much as anyone else now shamelessly denies the role of Maulana Dard(ra) and the Ahmadiyya community in its history! May God open the eyes and hearts of all Pakistan to the truth!


Not only did Hudhur appoint Maulana Dard(ra) with political and official duties but he also trusted him implicitly in personal matters as well for he was tasked by Hudhur to oversee the studies and care of several members of Hudhur’s family including Hadhrat Mirza Nasir Ahmad(rh), later to become the Third Khalifa of the Ahmadiyya community, who at that time came to London for studies. Hudhur entrusted Maulana Dard(ra) to be personally responsible for the management of the finances of Hadhrat Mirza Nasir Ahmad(rh). The closeness and affection Hudhur’s family had with Maulana Dard(ra) can be seen from the fact that when the nikah of Hadhat Mirza Nasir Ahmad(rh) took place, his mother sent some of the celebratory dates to Maulana Dard(ra) in London so that he could also partake in the celebrations.

Public Relations and Preaching

Sir Muhammad Zafrulla Khan(ra) said that Maulana Dard(ra) had encyclopaedic knowledge of British history and people used to say he used to talk as if he were one of them – such was his ability to gain friendship and trust and through such friendship he carried out tremendous preaching. So respected was he in the press that the archive of The Timesfor his period in London is studded with his name. He also travelled across Europe and at each and every step remained faithful to preaching Islam.

In 1928, he had already visited Damascus, Constantinople and Baghdad and during his second term he visited Spain, Albania, Holland, Belgium and Germany. All the time he was engaged in preaching to people he met whilst on travel. In one incident he met a Christian missionary on a ship and discussed the Islamic beliefs about Jesus(as) and his survival, by presenting proofs from the Promised Messiah’s book Aeena-e-Kamalat-e-Islam. Maulana Dard(ra) said to the missionary that if he truly sought guidance then he should pray by prostrating before God so that God would have mercy on him and guide him to the right path. He conveyed this so convincingly that not only were the eyes of the missionary opened to the truth but there and then the missionary prostrated on the floor of the ship and prayed for guidance!

What a wonderful example of the gift he possessed in conveying the message of Islam so eloquently that it moved hearts. This in fact was an embodiment of the true and only method of preaching in Islam expounded by the Holy Prophet(saw); that is, to win over people’s hearts with reason and love, rather than with force and compulsion.

On his travels in Spain he met the Deputy Bishop of Gibraltar, visited Malaga, Cordoba where he met the Governor of Cordoba as well as the Bishop of Cordoba, the Alhambra at Grenada where he met librarians, university professors and spoke at the Rotary club in Cordoba, and used every opportunity to preach Islam – such was his passion, such was his desire and such was his sense of duty.

Maulana Dard(ra)’s skills at public relations were truly unique so much so that upon Maulana Dard(ra)’s demise Hadhrat Mirza Bashir Ahmad(ra) remarked that he could not see anyone in the foreseeable future in the community as successful in the post of Nazir Amoor-e-Kharija (Director of Foreign Affairs) as Maulana Dard(ra).

On this point Hadhrat Mirza Aziz Ahmad(ra) said that once he went for a morning walk with Maulana Dard(ra) in London and people would greet him by saying good morning, Maulana Dard(ra) would respond quite casually, almost as if he was not that enthusiastic. When asked who these people were he would say they were ministers of various departments! Hadhrat Mirza Aziz Ahmad(ra) said he was surprised that Maulana Dard(ra)had such stature in London! Such were his contacts and reach yet such too were his simplicity and humility, with which he won over the elite of London and its political and diplomatic community.

His ability and skills can be further seen from remarks from Muhammad Muneer, the Chief Justice of Pakistan and Maulana Dard(ra)’s class-fellow. When someone made a disparaging remark about Maulana Dard(ra), Chief Justice Muneer was enraged and said to the clerk that,

“Had my friend not discarded worldly wealth and instead accepted willingly the poor life style of a Muslim missionary, he would have been the Chief Justice of Pakistan instead of me!”

and he reprimanded the clerk never to make such remarks again. This tribute to Maulana Dard(ra) is further supported by the following narrative. Sir Muhammad Zafrullah Khan(ra)came to Hadhrat Khalifatul Masih II(ra), and said: Once I met Lord Wellington who described Maulana Dard(ra) as an extremely simple man and was very surprised at his appearance. The Lord said that his meeting with Maulana Dard(ra) on Kashmir was to last 15 minutes, but actually lasted 45 minutes. The viceroy commented to Sir Zafrullah Khan(ra) that:

“I am a Lord yet I did not have knowledge of the topmost secrets that Maulana Dard(ra)knew.”

Apart from acknowledging the profound knowledge of Maulana Dard(ra) what is also noteworthy here is that it refers to the simple style of Maulana Dard(ra)’s clothes. People were often surprised that such a plain-looking person could possess such a sharp mind. Hadhrat Mirza Bashir Ahmad(ra) described his clothes as almost resembling those of a dervish, but they belied his immense intellect.

Once Maulana Dard(ra) went to meet Jinnah in his usual slightly frayed clothes. On arrival the secretary said that Jinnah was expecting someone important and instructed Maulana Dard(ra) to wait in the waiting room. Two hours later Jinnah came out and enquired in a frustrated manner where his guest was. The secretary said that he had not arrived but only this person (meaning Maulana Dard(ra)) had arrived. Jinnah exclaimed that this was the very person he was waiting for! Maulana Dard(ra)’s simplicity in dress and humbleness in attitude show that he did not consider himself anyone special, despite his greatness12.


After having served the community for more than 40 years, Maulana Dard(ra) had earned many distinctions. This glorious service came to an abrupt end on 7 December 1955 when Maulana Dard(ra) suffered a heart attack whilst working in his office, and within a few hours, at 2.30pm, he breathed his last. Surely to God we belong and to Him shall we return. He was aged 61. The news shocked all around him.

Abdul Aziz Bhambri recalls that when he informed Hudhur that Maulana Dard(ra) had passed away Hudhur sat down, put his head in his hands and said:

‘Today I have lost my team.’

Such was the stature and high regard Hudhur had for this servant of God. Thousands attended his funeral each trying to have the blessed opportunity to carry the coffin. Hadhrat Khalifatul Masih II(ra) also carried the coffin and led funeral prayers, and after burial at Bahishti Maqbara (the heavenly graveyard), Hadhrat Maulana Ghulam Rasool Rajeki(ra) led silent prayer.

Many glowing tributes flowed in from the many who acknowledged Maulana Dard(ra)’s service, including Hadhrat Maulana Jalaluddin Shams(ra) – who said Maulana Dard(ra) was one of the shining jewels and a true faithful servant of the Ahmadiyya community and had shown how to choose faith over worldly objects. He said that Maulana Dard(ra)’s college students had progressed on to very well paid jobs but Maulana Dard(ra) used his abilities and talents for the sake of Ahmadiyyat and a simple life.

Dr Abdus Salam acknowledged Maulana Dard(ra)’s love of Khilafat and also the fact that Maulana Dard(ra) was a wise counsel and said that Maulana Dard(ra) always advised him to study maths and do research – wise advice that has benefited the world since.

Maulana Abu Ata Jalandari’s comments sum up well the mood of that time. He said that there is an Arabic saying to the effect that:

‘A scholar’s death is the death of a nation’ because the existence of a true scholar profits a nation, as his life fulfils the wish of the Creator by its being spent for the benefit of mankind. The fact of the matter is that the departure of such souls spreads a kind of death over the world. Dard Sahib was one such soul.’

On Friday 9th December, 1955 in his Friday Sermon, Hadhrat Khalifatul Masih II(ra)reflected on the life and times of Maulana Dard(ra) and paid glowing tributes to him in affectionate terms. So strong was the bond between Hudhur and his servant that as he delivered the sermon and recalled the services of Maulana Dard(ra) he had tears in his eyes. He said that:

‘I remember, the salary of Dard Sahib was one hundred rupees when he was sent to London as a missionary. After the payment of Chanda and making other deductions he would get sixty rupees per month. He would give a big share out of it to his mother. He had two wives with four or five children each. They were residing in a portion of our house, which was built with mud-bricks. Today even the clerical staff would not like to live in it. I was shocked to learn that each of his wives with four or five children each would get only fourteen rupees per month… Look at this. He had acquired a master’s degree. He was given an offer to be appointed as a sub-judge. He goes abroad as a preacher and Jama’at [i.e. the Ahmadiyya community] had not enough means to give a reasonable allowance to his family… In the face of all these hardships he showed great steadfastness and served the Jama’at for forty long years.

Dard Sahib was in his mid-twenties when he rendered his services to Jama’at. Despite his young age he had such a dignity and grace that we would send him to meet any of the high officials and he would always be very successful. If we ordered him to see the viceroy he would be ready without any delay and very successfully accomplished the given task. If he had been instructed, he would go to see the members of the council without any hesitation. He had never been overawed by them…I don’t think that even the college professors, if sent to see the governor, can  accomplish any tasks as succesfully. Dard Sahib had a conviction that the mission given to him was Divine, therefore, even a humble person like him can do it. I think everyone must have this sort of trust in God Almighty Who then blesses the speech of such a person and people do pay heed to him.’ (The Daily Al-Fazal, 18 December 1955)

In a letter to Maulana Dard(ra)’s daughter, Razia Dard Sahiba, Hadhrat Khalifatul Masih IV(rh) recalled:

‘Dard Sahib was an outstanding administrator. He had a full command over the English language with an excellent pronunciation. He was well versed in Urdu literature with a very good taste in poetry. Although he was a mild-mannered person, he could implement discipline in his office very firmly. The late Dard Sahib had a very lively, attractive and pleasant personality. He was a very popular, extraordinarily intelligent, loving and humble person. He had no affectation at all and had nothing to do with showing off.’

Such was the life of one of the most distinguished and humble servants and an early devotee of the second Khilafat. So outstanding were his services that at each and every turn of that period of the Ahmadiyya community’s history, the name of Dard Sahibappears again and again with glory and honour. His life is replete with examples of his simplicity and austerity but at the same time of his unquestionable success.

It had such an impact at a personal, social, political and educational level that is rare indeed in the world. As private secretary, imam, political adviser, poet and scholar his services are as vast as they are great.

Maulana Dard(ra)’s father was beaten for his allegiance to the Promised Messiah(as) but such is the promise of God and such are His rewards that those who suffer for His sake are never forgotten.

In our world today wherever the Ahmadis are attacked, and persecuted and even martyred, there is every assurance in the history of Ahmadiyyat that such sacrifices are the source of great fruits, and the nourishment of the success of Ahmadiyyat.

Maulana Dard(ra)’s life was but a spark of this brilliant blaze that has dazzled the world and continues to dazzle the world and his services will live on, shining with glory and greatness.

The lifelong and far-reaching services of this great Companion and servant of the second Khalifa, carried out with passion, devotion and humbleness, are but a manifestation of God’s blessings that illumine our souls and leave us in awe and they will InshaAllahcontinue to shine bright so that future generations can take heart from his life example and vow to never let such selfless services be forgotten.

May Allah bless Maulana Dard(ra) with a lofty station in paradise and may Allah enable all of us to follow in his footsteps and continue to march on, attaining success upon success for the glory of Islam and Ahmadiyyat. Amin!


1. It is Hadhrat Master Qader Bakhsh’s greatness that his father’s stance softened over time – and indeed when later in life in 1905 his father caught a glimpse of the Promised Messiah(as) he was in awe of him and described the Promised Messiah(as) as a ‘Lion of God’ and a great spiritual personality who would stand out in a crowd of thousands.

2. At this point Maulana Dard(ra) then asked Hudhur to also kindly give him the last couplet for his poem (as a tradition) at which Hudhur said with a smile that, ‘What you are saying is that having given me pain now please also give me the medicine [for it]!’ A short while later Hudhur wrote the couplet:

Kabhi kar ke himmat jo ham-Dard utthe,

To dushmun ko ba-chashm-e-tar dekh lena

(When the sympathiser is moved to act with determination, Then behold the enemy laden with tears)

3. What makes this account even more interesting is that it was not just Maulana Dard(ra) who was named in those days, for it was in Dalhousie that the Jama’at’s first mosque in London, the Fazl Mosque, was given its name as well – no doubt it was God’s will, that this blessed mosque and Maulana Dard(ra) – who was later to become its first Imam – were destined to be named together and destined to be remembered together for their contribution to the Jama’at and the world.

4. In fact this is also a special blessing of the Promised Messiah(as) that his spiritual presence inspired and deeply impressed those around him so much so that even at a young age people remembered the blessed occasion in remarkable detail despite being young of age.

5. Hadhrat Mian Abdullah Sanauri(ra) was the famous companion who was with the Promised Messiah(as) when the miracle of the red drops took place.

6. During his studies Maulana Dard(ra) was fortunate to stay at Ahmadiyya hostel in Lahore, whose spiritual aura nourished his being, for there the holy person of Maulana Ghulam Rasool Rajeki(ra) used to deliver Dars and Hadhrat Khalifatul Masih II(ra) used to stay there at every trip to Lahore – a blessing that used to spark into life the spirit of the students and nurture their soul and imbibe them with a vastness of knowledge – both secular and spiritual. Maulana Dard(ra)’s class-fellows included the son-in-law of the Promised Messiah(as) (Hadhrat Nawwab Muhammad Abdullah Khan), Hadhrat Malik Ghulam Farid(ra), Chaudhry Ali Akbar and Mirza Abdul Haq to name but a few.

7. The foundation ceremony was attended by the top dignitaries including ministers, ambassadors, diplomats and other VIPs of Japan, Syria, Czechoslovakia, Ethiopia, Egypt, America, Italy, Australia and Hungary.

8. As mentioned the first missionary sent to England was Hadhrat Chaudhry Fateh Muhammad Sial(ra). After him there was Qazi Muhammad Abdullah(ra), and Hadhrat Mufti Muhammad Sadiq(ra). Maulana Dard(ra) was therefore the 4th to be appointed to England.

9. The mosque was opened by Khan Bahadur Sheikh Abdul Qadir – a Barrister-at-Law and the Indian delegate to the League of Nations – before a distinguished gathering of 600 guests.

10. At this occasion a special book was presented on Hudhur’s behalf to the Viceroy.

11. An institution that to this day is serving the Jama’at and preparing its students for a global spiritual mission to spread Islam.

12. It is relevant to note that even whilst on official tours or visits accompanying Hudhur, Maulana Dard(ra) did not neglect his duties. When he was Nazir Isha’at (Director of Publications) he used to use this time to write various articles in Al Fazl through which he inspired the youth to serve the Jama’at and to break the shackles of customs and traditions.

He used to say that through the Promised Messiah(as) Ahmadis had been granted a ‘right’ over the world (to spread its teachings) and to exercise this right one would have to break the chains of customs and traditions. He wrote:

“The truth is that when one joins Ahmadiyyat one must first kill one’s self and then get a new life. And such a person is happier that he has acquired a precious jewel even though the world mocks him for this; but the person is surprised at the fact that these people are still in darkness and ignorance and wonders why they do not also seek this spiritual light. So he strives to bring all others under the bountiful radiance of this light.”

13. There is another similar incident when Jinnah became Governor General of Pakistan. Maulana Dard(ra) was in Karachi and decided to pay Jinnah a visit. He went to the Governor General’s house and asked the guard if Jinnah was in. The guard was taken aback that someone so casually dressed could dare just turn up and ask to meet the Governor General. He rebuked Maulana Dard(ra), saying that this was no ordinary house and to meet the Governor General he would have to make an appointment months in advance and anyway one cannot just turn up at his door and ask to meet him. Maulana Dard(ra) quietly handed the guard a note and requested that he hand the note to the Governor General and just say that he had hoped to meet him. He then walked away. As it happened, Jinnah was sitting in the garden and noticed that the guard was slightly agitated with someone at the gate and summoned him over. The guard then explained what had happened and handed over the note. On reading the note Jinnah rushed up and ran to meet Maulana Dard(ra) and reprimanded the guard, saying: If this gentleman ever turns up and wishes to see me then he must be brought in straight away.

Such was the respect in which Maulana Dard(ra) was held!


  • Seerat Hadhrat Maulana Abdur Raheem Dard(ra) by Hamid Maqsood Atif.
  • Life of Ahmad, by Hadhrat Maulana Abdur Raheem Dard(ra).
  • Al Fazl Daily, 18 December 1955.

Mirza Ghulam Ahmad’s announcement of March 22th, 1886

We have extracted an english translation of MGA’s announcement of March 20th, 1886.  We got this data from the 2009 online edition of Tadhkirah, pages 178-179 and 183-184.  This was the second announcement that MGA had published after his 40 days of seclusion.

The Data
“”””In the Announcement of February 20, 1886 made by this humble one…there is a prophecy of the birth of a righteous son possessing the qualities mentioned in the announcement.…
Such a son, according to the divine promise, will surely be born within nine years, soon or late, but certainly within this period.”””

[Announcement of March 22, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 113]

“”””This is not just a prophecy. Indeed, it is a grand heavenly Sign which Almighty God has shown for demonstrating the truth and greatness of the noble, compassionate and merciful Prophet, Muhammad, the Chosen One, peace and blessings of Allah be on him and his people. This Sign is hundreds of times greater and better and more perfect and more exalted and more complete than bringing a dead person back to life. To bring a dead one to life merely means to bring a spirit back to life by supplication to God…the possibility of which many critics question….

In this instance, God the Almighty has, through His great grace and benevolence and through the blessings of Hadrat Khatamul-Anbiya’ [the Seal of the Prophets], peace and blessings of Allah be upon him and his people, by accepting the supplications of this humble one, promised to send such a blessed spirit whose manifest and hidden blessings will spread throughout the
earth. It might on the surface appear like bringing to life a dead person but this Sign is hundreds of times better than reviving a dead. Only the soul of the dead is revived through supplication and here, too, a soul has been sought through supplication. But what a tremendous difference there is between those souls and this soul.”””

[Announcement of Monday, March 22, 1886, Majmu‘ah Ishtiharat, vol. 1, pp. 114–115]

Links and Related Essays

More Prophecies in the Words of Ahmad عليه السلام

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

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


My team and I have found a rare book on Ahmadiyya.  Its called “The Promised Messiah” by Mirza Mubarak Ahmad, who was one of the oldest sons of Mirza Basheer-uddin Mahmud Ahmad.  Not to be confused with other Mirza Mubarak Ahmad, who would have been his uncle, instead he died in 1907.  This book came from a speech that Mirza Mubarak Ahmad delivered as an address on 22nd October 1968 to the 19th Annual gathering of Indonesian Ahmadis at Jakarta.  He also wrote “Our Foreign Missions” (1957) which explains the spread of Ahmadiyya in the world.

The link to the book

The book

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





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

Printed in England by Lonsdale & Bartholomew Printing Limited 


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

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

Dear Brethren, 

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

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

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

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

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


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

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

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

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



( * 


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

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

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

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

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

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


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

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

At another place he says : 

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

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

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

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


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

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

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

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

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

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





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

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


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

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

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

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

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

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

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


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

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




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

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

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


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

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


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

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

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

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


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

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

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

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

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

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

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

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

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


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

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


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

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


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

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

Then he recited, very emphatically, the Quranic verse: 


s s 

J9 -? J? mm ""' 

(||V(.>L> , I) 

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

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

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


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

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

*£}• ** *•■ 



"Surely, thou dost possess the Most Excellent Morals. 

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

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

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

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

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


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

this truth. 

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

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

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


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

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

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

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

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


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

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

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


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

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


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

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

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


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

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

(Siratul-Mahdi; Parti.) 

Munshi Zafar Ahmad of Kapurthala relates : 

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



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

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

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

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



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

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

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

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


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

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

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

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

(Sirat Masih-Mauood by Irfani Sahib.) 

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


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

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


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

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

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


Trust in Allah 

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

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

Hazrat Sahibzada Mirza Bashir Ahmad says: 

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

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

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


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

Likewise, he says : 

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

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


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

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


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

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

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

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

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


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

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


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

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

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


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

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

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

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


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

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


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

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

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

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


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

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

p. 92.) 

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


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

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

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

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


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

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

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

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


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

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

Hazrat Mirza Bashir Ahmad Sahib writes : 

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

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


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

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

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

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

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


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

Hazrat Mubaraka Begum further reports : 

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

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

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

11 the writings of the Promised Messiah, peace be on 

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


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

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

"God has revealed to me that: 



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

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

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

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

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

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

':t,K 49 

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

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

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

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

tf&J ££'<&$)*% 

(du»LjM d k-i**') 



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

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

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

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

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

pp. 362-363.) 

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

^Commissioned Reformer of this age, whose whole life was 

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


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

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

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

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

52 - 

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

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

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

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

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



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

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


Quotes from “Surma Chashm Arya” (1886) (“Lead-ore-Collyrium for the eyes of the Aryas”)

Just posting quotes here from “Surma Chashm Arya” (1886) (Lead-ore Collyrium for the eyes of the Aryas).  This is from an era wherein MGA was a “Wahabi” aka ‘Ahl-e-hadith” type of Mullah, hence, MGA still officially believed in miracles and etc.

“””…God has Vested in him a hidden faculty of receiving revelation. When human reason arrives at the limit of its reach, at that stage God Almighty, for the purpose of leading His true and faithful servants to the perfection of understanding and certainty, guides them through revelation and visions. Thus the stages which reason could not traverse are traversed by means of revelation and visions, and seekers after truth thereby arrive at full certainty. This is the Way of Allah, to guide to which Prophets have appeared in the world and without treading along which no one can arrive at true and perfect understanding; but an unfortunate dry philosopher is so much in a hurry that he desires that whatever has to be disclosed should be disclosed at the stage of reason. He does not know that reason cannot carry a burden beyond its strength, nor can it step forward further than its capacity. He does not reflect that to carry a person to his desired excellence God Almighty has Bestowed upon him not only the faculty of reason but also the faculty of receiving revelation. It is the height of misfortune to make use of only the elementary means out of those that God has, out of His Perfect Wisdom, Bestowed upon man for the purpose of recognizing God. “”””(Surmah Chashm-e-Aryah, pp. 40-41, Ruhani Khaza’in, vol. 2, pp. 88-89). 

“””The author has also been informed that he is the Reformer of the age and that his spiritual qualities have a resemblance to the qualities of Masih [Messiah], son of Mary—each bearing a strong affinity and likeness with the other. And [I have also been told] that, due entirely to the
blessing of perfect obedience to the Best of Mankind and the Most Exalted of All the Messengers, on whom be the peace and blessings of Allah, this humble one has been
granted exaltation above many of the great saints who have passed away before me, just as the Prophets and Messengers were granted earlier. Following my way is the road to salvation, good fortune and blessings; and to go against it is a cause for deprivation and despondency.”””[Announcement Appendix Surmah Chashm-e-Aryah, Ruhani Khaza’in, vol. 2, p. 319] (see also the 2009 online edition of Tadhkirah, page 159).

“””(A) I had told several Hindus and Muslims of several towns that by the person of Punjabi origin was meant Dalip Singh concerning whom it had been given out that he would arrive in the Punjab but I foretold that he would be disappointed in this hope and that he would encounter difficulties in this journey threatening his comfort, honour, or life… In the end, in accordance with this prophecy, he suffered much inconvenience, trouble, suffering and humiliation and failed in his purpose.””” [Appendix Surmah Chashm-e-Aryah, p. 4, Ruhani Khaza’in, vol. 2, p. 318 and
Majmu‘a Ishtiharat, vol. 1, p. 131](see also the 2009 online edition of Tadhkirah, page 168).

“””(C) The person mentioned in the announcement of February 20, 1886 as a nobleman of Punjabi origin was Dalip Singh. This was conveyed to more than five hundred Hindus and Muslims in various towns before the event and the announcement of February 20, 1886 was distributed
in distant lands. Then all that was announced about Dalip Singh in advance was fulfilled.”””
[Surmah Chashm-e-Aryah, p. 188, Ruhani Khaza’in, vol. 2, p. 236](see also the 2009 online edition of Tadhkirah, page 168).

“””It has been disclosed to me by Allah today also, which is August 3, 1886, that if he (Ahmadiyya sources claim that this is referring to Mirza Imam ud Din, MGA’s cousin) does not repent he will soon face the consequences of his misdoings. Should it be a sorrow or grief which is normally encountered, that should not be considered the fulfilment of this prophecy, but if he suffers some affliction which is entirely unexpected then it would be right to conclude that this is in accord with the prophecy. Should he, however, repent, his end will be good; or after a warning he would be granted comfort. [Surmah Chashm-e-Aryah, pp. 190–191, Ruhani Khaza’in, vol. 2, pp. 238–239](see also the 2009 online edition of Tadhkirah, page 188).

Links and Related Essays

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Shaikh Meher Ali Hoshiarpuri and Mirza Ghulam Ahmad and his 40 days of seclusion (Jan 25–March)

In 1886, MGA traveled to Hoshiarpur and made his famous prophecy of a “Promised-Son”, he stayed in the house of Shaikh Meher Ali, who seems to have been a good friend of MGA in those days.  Shaikh Meher Ali had a falling out with MGA in 1892 and that was the last that we heard of him.  In the below, we have posted data about this story.  However, we disagree that MGA was leading “Friday sermons” in 1886, or anytime before or after, that part of the story is a lie.  Obviously, MGA never went to any Masjid in Hoshiarpur and Ahmadiyya leadership fabricated this story, i.e., that MGA led Friday prayers for 3 months in 1886 for 3 people.  MGA was most likely on opium the whole time and factually without his wife for 3 months in 1886.  MGA lived with his male servants and most likely fondled them and vice versa.  Similarly, in 1889, MGA visited Aligarh, and again he never came out of his room and never attended any mosque.  Starting on March 11th, MGA had his written debate with Murlidhar.  We have also found another lie by Ahmadiyya leadership.  MGA published his famous prophecy about his “Promised-Son”, however, MGA was in seclusion, Tarikh-e-Ahmadiyya tells us that it was published as a ZAMIMA(appendix) in AKHBAR RIAZ E HIND on 1st March 1886.

Saturday, January 23rd, 1886
Per Ahmadiyya sources, MGA’s 40 days of seclusion on started on this day.

February 20th, 1886
During MGA’s 40 day’s of seclusion, he seems to have published an announcement.  This is the famous announcement of the Promised Son.  This day corresponds to roughly day number 29-30 during MGA’s 40 days of seclusion.

February 22nd, 1886
MGA’s 40 days of seclusion ended.

March 1st, 1886
MGA’s servant carried MGA’s announcement to get it published.  It was published on the same day.

March 11th, 1886
MGA’s first written debate started.

March 17th, 1886
MGA is back at Qadian.

March 22nd, 1886
MGA publishes an announcement to the effect that such a son would be born within a period of 9 years. After this another Ishtihar was published saying such a son would be born very soon which would not exceed a period of one pregnancy.  We have compiled of a partial entry on this announcement herein.

April 8th, 1886
MGA published an announcement in terms of the promised son.
“”””””A boy will be born very soon, within the nine-month period of a pregnancy and no longer than that. It has, however, not been made clear to me whether this is the [promised] boy or whether he will be born later within the stipulated nine-year period.””””” (See the announcement of 8th
April 1886, printed at Chashma-e-Faid Qadri Press, Batala.)(See also, “Green Announcement”, see page 4).

“””The grandeur of the prophecy relating to the birth of a son whose various high qualities have been set out is not reduced by any long period that might be specified for its fulfilment even though it might be the double of nine years. The heart of every just person will bear clear witness that the fulfilment of such a high prophecy which comprises the birth of such an outstanding and special personality is beyond human power. The revelation of such good news in consequence of the acceptance of prayer is not only a prophecy but is a grand heavenly Sign.””””[Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, pp. 116–117](See also the 2009 online edition of Tadhkirah, page 183).

“”””After the announcement mentioned above, I supplicated again for further disclosure concerning this matter and it was disclosed to me today, April 8, 1886, by God Almighty that a son will be born very soon. Such period cannot exceed the interval of one pregnancy. Thus,
it is obvious, that a son will probably be born soon, or certainly in the next pregnancy, but it has not been disclosed whether the one who will be born soon is the same Promised Son or whether he will be born at some other time within the term of nine years.”””  [Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 117](See also the 2009 online edition of Tadhkirah, page 184).

There are two phrases in the Arabic revelation:


These indicate descent or a near descent.
[Announcement of April 8, 1886 footnote, Majmu‘ah Ishtiharat, vol. 1, p. 117]

(C) Thereafter the following revelation was also received:

[Urdu] They said: Is this the one who was to come or shall we wait for another?

[Announcement of April 8, 1886, Majmu‘ah Ishtiharat, vol. 1, p. 117]

April 15, 1886
A daughter was born to MGA on this day, Ismat, she died of Cholera at age 5 (in 1891).

7th August,1887
MGA’s wife gives birth to a son, he is named Bashir and Emmanuel.  MGA published an announcement and claims that the promised Son which he had prophesied has come to the world.  This good news reached Hakim Nuruddin at Jammu who distributed sweets there and wrote to Mirza sb to convey his Salam to Promised Son. In response Mirza sb wrote that “ I have conveyed your Salam to him and he replied by smiling twice or thrice then he placed his index finger on his lips.” (Maktoobat e Ahmadia Vol 5 part 2 page 43. After few days his AQIQA was performed. Celiberation started at Qadian and big party was thrown by Mirza sb which was attended by ahmadis from far flung areas enjoying delicious meals.

“””””Readers! I give you the good news that the boy whose birth I had prophesized in the announcement of 8th April 1886 came into this world on 16th Zil-Qa‘ad, or 7th August.””””” (See the announcement of 7th August 1887, printed at Victoria Press, Lahore).  (See also, “Green Announcement”, see page 4).

July 10th, 1888
MGA publishes another announcement in terms of the Promised Son, its content are unknown.

November 4th, 1888
Bashir-1(emmanuel) dies.  However, MGA’s wife is 8 months pregnant with another child.

Shaikh Meher Ali seems to have gotten arrested, he was released 6 months later.

MGA claims that the Shaikh had a stroke and was paralyzed(See Haqiqatul Wahy).  However, this is Ahmadiyya only reporting, hence, we have to be skeptical.

MGA traveled and lived in Shaikh Meher Ali’s house in 1886
(see Dard, starting on page 140)

“””MGA knew Shaikh Meher Ali Hoshiarpuri as early as 1886.  On Wednesday or Thursday, January 20th or 21st, 1886, in a Behli (a bullock-driven carriage). MGA was accompanied by M. Abdullah Sanauri, Sh. Hamid Ali, and Fateh Khan of Rasulpur, a village near Tanda in Hoshiarpur district.  The party stopped a night at Rasulpur and reached Hoshiarpur on Friday, January 22nd, 1886.  MGA occupied the upper story of the Taweila and entrusted different duties to his three companions.  M. Abdullah Sanauri was to prepare food for MGA and serve it. Sh. Hamid Ali had to do the house work and also attend to visitors. Fateh Khan was required to do the shopping. It was then announced by means of handwritten leaflets that MGA would not see anybody for 40 days.  Strict orders were given by MGA to keep the front door always bolted and that none even of his companions should disturb him. No one was allowed to go upstairs or to talk to him more than was necessary in answer to questions. He wanted his meals left upstairs, no one was to wait upon him, and the dishes and utensils were to be cleared when he had finished. He offered his prayers alone in his room upstairs. His instructions were carefully carried out and he was left undisturbed with God. He came down on Fridays and the party used to go to a solitary mosque situated in a park outside the town where MGA led the Jum‘a prayers. He also attended to his letters and read newspapers…………….”””

“””……………..No one knows what MGA did upstairs. M. Abdullah Sanauri used to take his food to him; and he says that once or twice MGA told himself a little of the religious experience he was going through.”””

Summary written by a friend of mine

Shaikh Maher Ali Raees of Hoshiarpur, was a rich Mureed of Mirza Qadiyani from whom Mirza Qadiani minted lot of money in the name of Chanda. This was the man in whose TAWEELA (Animal place), at HoshiarPur, Mirza Qadiani spent more than a month in connection with committed worship (CHILLA KASHI).

It was the habit of Mirza Qadiani that whenever there take place some incident or a calamity Mirza would immediately claim that God has informed him of the happening before hand. In 1892, a man was murdered in Hoshiarpur and on suspicion Sheikh Maher Ali was arrested among others. Mirza announced that God had shown him six months ago that the floor of Sheikh,s house has caught fire and he has requested Sheikh sb for repentance thru a letter.

While Sheikh sb was locked up, Jan Muhammad, his son sent letter to Mirza requesting him to pray for release of his father. Mirza replied that “DUA KI GAI FAZAL HO JAIGA” meaning i have prayed for him God would do his favour. Remember this is a common practice in Punjab that peoples, when in trouble, solace each other with the words like “ALLAH FAZAL KAREGA” THEEK HOJAIGA “KHAIR HOGI “ etc

Shaikh Maher Ali proved innocent during trial by Session Court and was released. Mirza sent a letter to Sheikh sb stating that he has been released because of my prayers for which i have already informed your son. Now send me a letter to confirm the fact that he Mirza has predicted of his arrest and release so that people may know of this heavenly sign about my truth.

Sheikh Maher Ali sent letter thru his son stating that he, Mirza has not predicted my release but he only said God would do favour. Thus he refused to send such a testimony to Mirza. Mirza got furious to read this and published isthihar against Sheikh Maher Ali stating that I have petitioned the case of Sheikh Maher Ali in the court of Allah. On the night of 25 February 1893, Allah told me that whatever u intend for him on the earth Allah would do that in the skies, and soon Sheikh Maher Ali would suffer agony and trouble and if it is not happened and revealed to the world I would be treated as a liar.

Nothing happened to Sheikh Maher Ali he spent rest of his life quit peacefully and comfortably thus attesting the lie of Mirza Qadiyani.

The scan work

The reference from the 2009 online edition of Tadhkirah
“””When I saw this dream God conveyed its interpretation to me clearly that Sheikh [Mehr ‘Ali] would be afflicted with a great misfortune which will affect his honour and my putting out the fire by pouring water on to it meant that the misfortune would be repelled through my prayer and not through any other means….After about six months it happened accordingly. I was in Ambala Cantonment when a person of the name of Muhammad Bakhsh came to me on behalf of Jan Muhammad, son of Sheikh [Mehr ‘Ali], and told me that Sheikh [Mehr ‘Ali] had been arrested in connection with such and such a case. I enquired from him about the letter that I had written six months earlier warning Sheikh [Mehr ‘Ali] of such a misfortune, but Muhammad
Bakhsh confessed lack of knowledge of such a letter. However, Sheikh [Mehr ‘Ali] himself—after his release—often stated that the letter had been found in one of his boxes. While Sheikh [Mehr ‘Ali] was in custody I received several letters from his son Jan Muhammad, possibly written by Muhammad Bakhsh, who was a connection of theirs, requesting me for prayers. Allah knows that I prayed for him diligently through several nights. At first the situation appeared very involved and threatening but at last God accepted my supplications and conveyed to me the good news of his deliverance. This was conveyed briefly to his son… I prayed for him for long. At the end, reassurance of divine grace and deliverance was conveyed to me in a few words which were quite definite””””.  [Appendix A’ina-e-Kamalat-e-Islam, p. 6, Announcement of February 25, 1893 along with footnote, Ruhani Khaza’in, vol. 5, pp. 653–654].  See also, the online english edition of Tadhkirah, page 186).


“””Last night, being greatly perturbed by the attitude of Sheikh [Mehr ‘Ali of Hoshiarpur], I supplicated for a heavenly decision. Thereafter, I was shown in a dream that I had sent some money to a shopkeeper as the price of something good and fragrant. He took the money, but sent an evil-smelling substance. When I saw it, I was angry and told my messenger: Go back to the shopkeeper and tell him to send me what I had asked for, otherwise I would file a complaint against him for cheating and he will be sent to jail for at least six months and probably longer. The shopkeeper sent back word that he had not done this on his own but that he had been influenced by the babblings of a mad man which made him forget his duty and that he was
now ready to send what I had asked for.

I interpreted this to mean that the Sheikh [Mehr ‘Ali] would be afflicted with such humiliation and eventually would be remorseful and that for the moment he was acting under some one else’s influence””””. [Announcement concerning Sheikh Mehr ‘Ali of Hoshiarpur, p. 7, A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 655–656](See also, the online english edition of Tadhkirah, pages 296-297).


“”I supplicated again concerning this matter and received the revelation:

‘That is [Arabic] We are watching from heaven that your heart has turned from the well
wishing of Sheikh Mehr ‘Ali towards supplicating for his chastisement. We shall turn the matter in heaven as you make it turn upon earth. We are with you, and shall raise your ranks’.””””
[Announcement concerning Sheikh Mehr ‘Ali of Hoshiarpur, p. 8, A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, p. 656](See also, the online english edition of Tadhkirah, page 297).


“””I had seen a fearsome dream concerning Sheikh Mehr ‘Ali in Qadian on April 26, 1886, the interpretation of which was that he would be afflicted with a great misfortune. He was informed of this about the same time. The dream was that the carpet had caught fire and there was great hue and cry. A terrible flame of fire mounted up and there was no one to put it out. At last I poured water over it repeatedly and put it out. The fire was no longer visible but there still was some smoke. I could not see how much the fire had destroyed but I conceived that there was no great damage. This was the dream mentioned in my letter to Sheikh Mehr ‘Ali and the letter was found in his house by his son after his arrest. Thereafter, I had one or two dreams the greater part of which was frightening and a part was reassuring. I interpret this to mean that possibly there are intervening difficulties, but the end is good. However, the end has not yet been clearly disclosed to me so that I cannot say anything with certainty. [Allah knows best.]”””
[Maktubat-e-Ahmadiyyah, vol. 5, p. 22, Letter to Chaudhary Rustam ‘Ali](See also, the online english edition of Tadhkirah, pages 185-187).

Mirza Bashir Ahmad’s comments on this incident

“””Six months before Sheikh Mehr ‘Ali was imprisoned, Allah the Almighty showed to the Promised Messiahas in a dream that the seat of Sheikh [Mehr ‘Ali] had caught fire and the Promised Messiahas put the fire out by pouring water over it. The Promised Messiahas immediately informed Sheikh [Mehr ‘Ali] of this trial and tribulation and asked him to repent and seek forgiveness of Allah. But after he was released Sheikh [Mehr ‘Ali] denied receiving the letter. Instead, he started saying that there was no such letter, but he was being pressured to issue a statement to this effect. The Promised Messiahas is referring to this painful attitude of the Sheikh [Mehr ‘Ali]. [Mirza Bashir Ahmad] (See also, the online english edition of Tadhkirah, page 296).

1906 in Haqiqatul Wahy
This book was published in 1907.  MGA and his team wrote:

“””I had seen in my dream that a fire had flared up in his341 house and that I had put it out…. Thereafter, I had made another prophecy concerning him that he would be afflicted with another calamity. Accordingly, he suffered a stroke of paralysis.””” [Haqiqatul-Wahi, pp. 222–223, Ruhani Khaza’in, vol. 22, p. 223] (See also, the online english edition of Tadhkirah, page 297).

(Nuzul-ul-Masih, Ruhani Khazain, Volume 18, Page 579)
“”””I was once shown in a dream that the carpet of Shaikh Mehr ‘Ali’s house, a chief of Hoshiarpur, had caught fire, and I poured water over it until the fire was put out. At once God caused its true meanings to dawn upon my heart with great clarity: Shaikh Sahib and his honour would be in great peril, and it would only be removed through my prayer. I wrote a detailed letter to the aforesaid Shaikh Sahib and informed him of the matter. Six months later, he became so seriously embroiled in a lawsuit that he was sentenced to death by hanging. At that critical time, upon the request of his son, I prayed for him and conveyed to his son in writing the glad tidings of his acquittal. He was accordingly acquitted.””””

Shagufta Naeem claims to be a grand-daughter of Shaikh Mehr Ali

Tarikh e Ahmadiyya on this topic
Tareekh Ahmadiyyat Vol 2 1960 Edition Pages 92-96
Translation 1 page 92 and 93


To fulfill the ancient predictions, Allah instill in Masih Maoud’s heart/mind to preform chilla kashi. After making decision to travel to SOJANPUR in 1884 (there are 2 years between 1884 and 1886) he informed of his motive to esteemed Munshi Abdullah Sanori. But then Hazoor was informed by Ilham that his (uqda kushiee) problem will be resolved in Hoshiarpur. So Hazoor sitting in a behli (in dictionary behli is a small ox drawn 2 wheeled vehicle) travelled to Hoshiarpur, via river Biaas, on 22 January 1886. The result of  chilla Kashi was given the revelation of Musleh Maood, shining future for the unfounded hidden Jammat and the expeditions of Islam. He arrived to Qadian on 17 March 1886.


Translation 2 Page 94

The Hazrat Masih Maoud advertised and announced via handbills (ishtihar printed on paper and distributed) “no one should neither try to meet me for 40 days nor invite me for any feasts (dawat). After finishing my 40 days I will stay here for another 20 days, and people who wants to invite me, could do so. If anyone want to ask any questions, can do that time. Hazrat sahib ordered us to chain the door, no one should talk to me. And if  I ask for any thing, just reply to what ask and not more.

Translation 3

Hazoor said to me (Abdullah sanori) one day, Abdulla, these days, Allah has opened his doors of blessing to me. Sometimes He continue talking to me for long time, if I start to write that it will spread on  many pages.  Pisr Moud (promised son) ilham was also during that Chilla. So after chilla (40 days), he announced the paishgoi of Musleh Maoud. After passing of 40 days, he stayed in Hoshiarpur for another 20 days.  During those 20 day numerous people invited him for dinners and for religious discussions.

Translation 4 page 95 and 96

Now we talk in detail about Hazoor travel to Hoshiarpur, chilla kasha, and during chilla Kashi, paishgoi about birth of a promised son.

We have mentioned before that Hazoor only went to Hoshiarpur to perform chilla. He (Mirza ghulam) stayed  busy praying for 40 days. During those days his seclusion was of another kind. IT WAS FORBIDDON TO HAVE ANY COMMUNICATION WITH THE CITY DEWELLERS VIA HANDBILLS. All  3 of his companions in this journey were ordered to put the chain on the front door. No one was allowed to talk to him. And if I talk to anyone, they must only reply to what I ask for, nothing more.  To deliver food for him upstairs was only done with his permission.  During that time vast communications from Allah continued.

Translation 5 page 96

Out of all those ilhams/paishgois, paishgoi of promised son hold the most prominent place.  So when the chilla finished (40 days from 22 Jan 1886)

Hazrat Aqdas wrote with his pen an Ishtihar on 20 February 1886, (there are not 60 days between 22 Jan and 20 Feb on the other hand it says he wrote after the chilla was finished) which was published as a ZAMIMA in AKHBAR RIAZ E HIND on 1st March 1886.

Tareekh Ahmadiyyat Vol 2 1960 p 92-96

Additional Sources—Rafiq Dilawri, author of book Raees e Qadian gave accounts of the prophesy of Promised Son, based on MGA,s books and personal contacts.

In his Ishtihar dated 20th February, 1886, MGA did not specify a date for birth of promised son. But in his Ishtihar of 22 March 1886 Mirza specified that such a son would be born within a period of 9 years. After this another Ishtihar was published saying such a son would be born very soon which would not exceed a period of one pregnancy.
(Tabligh Risalat Vol-1 page 76).

Abdullah Sinauri says in those days Mirza sb always asks us to pray Allah to bless him with a son. So once he prayed for son on roof top of masjid Mubarak and a whole day in Jungle to the east of Qadian. (Seeratul Mahdi Vol-1 page 82).

Request for a baby Swing for Emmanuel :- 
Shaikh Muhammad Abdullah sb (resident of Wazirabad) , Marchant German Silver Anarkali Bazar Lahore, who was a Manager in Shaikh Omaruddin and Ameeruddin & Co Anarkali Lahore, for many years since 1885, stated to me (the author) that the first Ishtihar dated 20th February 1886, regarding the birth of Emmanuel which Mirza sb had brought out, was printed and published at our Press under our supervision.

With his request of publishing Ishtihar, Mirza sb also sent a message to him requesting for a top quality baby swing for promised son who was to be born soon. Abdullah sb says he himself had placed order for a latest baby swing to Bhagat Singh Roodgar, Old Anarkali Lahore.The swing was manufactured at a cost of Rs.16/- Bhagat Singh the technician who was a resident of Mohallah Said Mittha Lahore is still alive. (Till writing of Raees e Qadian), when the swing was ready, it was sent to Batala under Railway Billty as the train service was available upto Batala at that time.

However, contrary to the expectations, In May 1886 MGA,s wife gave birth to a baby girl. This caused a great humiliation and opponents made a mockery of it. Pandit Lekhram wrote that Mirza is a liar he just lied and god proved him a liar. As quoted by MGA himself, a Railway Examiner namely Nabi Bakhsh wrote to him a letter dated 13th June 1886 and said “ you are a liar, birth of girl proved your prophesy wrong.
(Tabligh Risalat Vol-1 Page 90). The news of birth of a girl brought great humiliation to Mirza sb and many of his followers went in defection. These people include the above referred Abdullah sb, Shaikh Omruddin and Shaikh Ameeruddin.

When the criticism increased Mirza sb published another Ishtihar stating that opponents have misinterpreted his earlier Ishtihar and he had set a time line of 9 years. He reprimanded his opponents and launched a counter attack on them.
(Tabligh Risalat Vol-1 Page 84).

However, with renewed efforts and high hopes Mirza sb got a good news of another pregnancy of Nusrat Jehan which resulted in delivery of a son this time۔ Much awaited Emanuel was born on 7th August,1887. Same day MGA published another Ishtihar and claimed that the promised Son which he had prophesied has come to the world (Tabligh e Risalat Vol 1 page 99)

This good news reached Hakim Nuruddin at Jammu who distributed sweets there and wrote to Mirza sb to convey his Salam to Promised Son. In response Mirza sb wrote that “ I have conveyed your Salam to him and he replied by smiling twice or thrice then he placed his index finger on his lips.” (Maktoobat e Ahmadia Vol 5 part 2 page 43. After few days his AQIQA was performed. Celiberation started at Qadian and big party was thrown by Mirza sb which was attended by ahmadis from far flung areas enjoying delicious meals.

Several maids were appointed to look after the boy. Munshi Rustam Ali Court Inspector, Jallandhar was requested to arrange a women for breast feeding to newly born. Mirza sb said he needs a lady whose own son should be of one year age, she should be much healthy. She should not be suffering from disease of child mortality. Her children should be healthy and sturdy should not be thin and suffering from Progeria.

However, Allah,s plans were altogether different than what Mirza had planned. This Emmanuel, the so called promised son died of 23 days illness on 4th November, 1888, despite best medical treatment. This broke the mountains of sorrow and grief upon poor MGA.

Mirza has brought a storm of criticism and mockery not only to himself but also to Islam as he has claimed the birth of promised son as a sign to the truthfulness of Islam.

Many of his close Mureeds left him and reverted to islam after this failed prophesy. Shaikh Muhammad Abdullah Sodagar Anarkali Lahore, Fateh Ali Shah Deputy Collector Mohallah Chabuk Swaran Lahore, Khwaja Muhammaduddin and Ameeruddin,kothi daran adj Kashmiri Bazar Lahore, Mian Muhammad Chatto Patoli, Molvi Elahi Bakhsh S.O Chatto Patoli, Raees Lahore, Mola Bakhsh, and Hafiz Muhammad Yusuf Amritsari were among those who left Mirza. These all were big Chanda contributors of MGA.

(Extracted from Majmoa Ishtiharat, Maktoobat ahmadia, Seeratul Mahdi, Raees e Qadian by Rafiq Dilawari.)

 Scans from Raees-a-Qadian

Links and Related Essays

More Prophecies in the Words of Ahmad عليه السلام

The Green Announcement

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa  #AhmadiyyaPersecution #trueislam

Hadith In The Ahmadiyya Theology By Munir D. Ahmed–Ex-Ahmadi imam


Munir D. Ahmed was an Ahmadi imam in europe, he quit Ahmadiyya and went Atheist about 20 years ago, most of his work on Ahmadiyya in in german.  He was a regular contributor to Ak Shaikh’s discussion Forum on Ahmadiyya.

Summary of his contribution
I found this summary on a blog and a Discussion forum, enjoy.

Hadith in the Ahmadiyya Theology

By Munir D. Ahmed
The Ahmadiyya Movement in Islam was born in British India during the last quarter of the 19th century; a period in which great changes in thinking of the Indian Muslims were taking place under the impact of the British rule and the confrontation of Islam with Christianity and a revivalist Hinduism. Mirza Ghulam Ahmad (1835-1908), the founder of the Ahmadiyya, was one of the champions of Islam in this age, whose defense of Islam, as he himself used to characterize his work, culminated in the establishment of a movement which was to be called from 1901 onward by the name of Ahmadiyyat. He never admitted that a good part of his ideas were taken directly from his contemporary but considerably older Sir Sayyid Ahmad Khan, whom he nevertheless revered very much for his “identical thinking in certain cases”. One of these cases happened to be their common belief that 1) the Qur’an occupies the central position in Islam and that 2) this book interprets itself; 3) is a complete code of life and 4) nothing which stands in conflict with its injunctions should be accepted.

The school of thought of Ahl-i Hadith, which was flourishing in those days in India accepted virtually the entire corpus of hadith as genuine and regarded it to be the principal source of Islamic law (shari’a). In their opinion only hadith, which they called “concealed revelation” (wahy-i khafi), can interpret the “open revelation” (wahy-i jalli), the Qur’an. This position was untenable in the opinion of both Khan and Ahmad, as it presupposed in somewhat uncritical manner the authenticity of the entire corpus of hadith irrespective of the faulty methodology of the ‘ilm al-hadith (The Science of Hadith), which was mainly based on the formal criticism of the reliability of the individuals in the chain of reporters (isnad), rather than a criticism of the text of the hadith. How, they asked, such an uncertain thing should be given the position of being the sole interpreter of the Qur’an, rather having precedence over the Qur’an itself?

The diametrically opposit position was taken by the fundamentalist splinter-group of Ahl al-Qur’an by rejecting hadith altogether and declaring the Qur’an to be the only revelation (wahy) the Prophet Muhammad had received and which covers all fundamental spheres of life for the Muslims. There is absolutely no need for hadith and no place is left for it as a source of law.

It is no surprise that both Khan and Ahmad were again unisons in rejecting the view-point of Ahl al-Qur’an regarding hadith . But before we shall examine closely the ideas of Ahmad about hadith, let us recall that Khan regarded three kinds of hadith to be authentic: 1) Those which are in consonance with the Qur’an and repeat its injunctions; 2) those which explain or elucidate these injunctions; and 3) those which deal with basic legal formulations not touched upon in the Qur’an. Any hadith which contradicts an injunction of the Qur’an is necessarily a fabrication.

Ahmad regarded hadith to be a collection of by and large transmissions by a single chain of reporters (ahad), whereby only a negligible small number can be taken as inter-connected without a gap among its transmitters (mutawatir). Therefore hadith can at the best be taken as presumptive (zanni) having no comparison with the Qur’an, which in contrast to hadith constitutes “replete revelation” (wahy-i matlu). Also the safe and complete transmission of the Qur’an to this day is undisputed, whereas the transmission of hadith is liable to dire doubts. Even a very scrupulous checking of its chains of transmitters (isnad) is not suitable to bring hadith at a par with the Qur’an.

Ahmad, whose affiliation with Ahl-i Hadith had been very close in the early days of his public life was basically no adversary to the hadith, which constituted in his opinion the third course of the the Islamic law (shari’a). The first and the paramount source was the Qur’an, followed by the sunna (practices of the Prophet Muhammad) as the second source, both of which ranged as certain (yaqini). Accordingly hadith occupied the third place as a source of law. Ahmad strictly differentiates between sunna and hadith.

Historically the collection of hadith got started as late as the middle of the second century after the Muslim calendar. For over a hundred years the Muslim society practiced all the rituals of prayers, pilgrimage, fasting etc. without having any textual evidence, solely through the transmission of the example of the Prophet Muhammad by those, who had seen him performing those rituals. This transmission by example is called sunna, for which textual evidence was collected at a much later stage by the scholars of hadith. In spite of the fact that everything which sunna constitutes today has become part and parcel of hadith at least since the second half of the second century according to the Muslim calendar, it cannot be denied that sunna has never required the authenticity of hadith for its spread among the Muslims throughout the world. That is why sunna was regarded also by the classical jurisconsults to be the second source of the Islamic law.

The question is why should a distinction be made today between sunna and hadith, as all that was known during the first century solely through the examples of others going back to the Prophet is incorporated in the collections of hadith? In fact Ahmad used the term sunna in this connection at a relatively later stage. In his earlier writings he employed the term silsila-i ta’amul (perpetual usage), whereby his intention was to distinguish between two categories of hadith; one which is related to legal formulations ( ahkam, hudud, fara’id) and the second related to historiography ( akhbar, qisas, waqi’at ). The first category of hadith is acceptable to him without reservations. He would, of course, in this case accede to the formal criterions for the verification of the hadith. Otherwise he even drops the basic principle to ascertain the authenticity of a hadith proposed by Khan and also withheld by him, that an authentic hadith must be in consonance with the Qur’an. In the case of a hadith belonging to this group, he would accept its contents even if they supplement the injunctions of the Qur’an for matters otherwise not dealt with in the Qur’an.

He further suggests that in case an apparent contradiction between the injunctions of the Qur’an and ahadith is found, every effort must be exerted to solve the contradiction, failing which that hadith must be rejected and regarded as spurious. Interestingly enough, he regards Bukhari’s sahih as the most authentic collection of hadith, which is practically void of spurious hadith. Even so also a hadith from this collection can be regarded authentic only if it is in consonance with the injunctions of the Qur’an. Muslim’s sahih ranges as the next most authentic collection of hadith and consequently its hadith is only authentic, if it is in consonance with the injunctions of the Qur’an and the contents of Bukhari’s sahih. He even rejected in a certain case a hadith solely because Bukhari had not included that particular hadith in his collection. Ahadith, he said, which was not chosen by Bukhari for inclusion in his collection must be rejected.

Ahmad bases his claim mainly on the Qur’an, but he would also make use of hadith whenever it suites his purpose, sometimes even indiscriminately. It is very seldom that he pays attention to critical remarks of the scholars of the Science of hadith (muhaddithun ) regarding the authenticity of a particular hadith quoted by him in favour of his argumentation. He claims to have come as an arbitrator ( hakam ) with the authorization “to take this heap of hadith and to discard the other one”. As an arbitrator he was not bound to the opinion of the muhaddithun. He quoted Sayyid Ahmad Sirhindy, who had foretold that when the promised Messiah (masih-i mau’ud) shall come, the scholars would accuse him of being self-opinionated (ahl ar-ra’y), whose subjective opinion is based on his individual judgment. He would reject hadith and follow only the Qur’an. Ahmad sees this prophecy fulfilled in his person as he had claimed to be the promised Messiah and also rejected hadith although only partially.

He asserts that not a single verse in the Qur’an is against his claim to be the promised Messiah and mahdi, as well as against his belief that Jesus had died a natural death and that the person who was to come in the name of Ibn Maryam (Jesus Christ), as was foretold by the prophet Muhmmad, was nobody else but him. He claims that in this regard “almost all Traditions are in harmony with the Qur’an and support our claims. But if as an exception there is a hadith which is against the Qur’an, we shall either discard it or we shall find some harmonizing interpretation for it”.

Maulawi Muhammad Husain Batalwi, the known ahl-i hadith scholar, had mentioned in his review of “barahin-i ahmadiyya” by Ahmad that certain past scholars including Sayuti and Ibn ‘Arabi had claimed of having verified the authenticity of some hadith from the Prophet Muhmmad directly in the state of a vision. Ahmad mentions this many a time in his writings, but never claims to have had such an experience himself. He, however, said that God had revealed to him that the whole lot of Traditions which were being presented by his opponents against his claims contained either verbal or semantic distortions, or they were out rightly spurious. He claims to have been given extraordinary knowledge of the Qur’an as well as a sound understanding of the hadith, which enabled him to solve contradictions between the injunctions of the Qur’an and hadith. He at least once tried to prove that the Prophet Muhammad was mistaken in understanding a certain unclear revelation (wahy-i mujmil). In the same way also Abu Huraira was mistaken in his belief that Jesus would come again in person.

Now we turn to the Traditions which Ahmad has quoted in his writings. They fall into two categories: The first, and by far the most important category, comprises hadith which are quoted by him in support of his claims. Those of the second category have no direct bearing on his claims. Therefore, we shell discuss in the following only Traditions of the first category, as these are the only one which matter.

Traditions about the coming of the mahdi are most frequently quoted in Ahmad’s writings. In fact his views in this regard are somewhat contradictory. On one hand he summarily rejects all Traditions about mahdi as spurious, a view which is also shared by the majority of the scholars of hadith (muhaddithun). But on the other hand he regards the hadith in Ibn Maja: “la mahdi illa ‘isa” ( Mahdi is nobody else but ’Isa) as “extraordinarily sahih (correct and trustworthy). This being his own claim to combine Mahdi and ‘Isa in his person.

The second most quoted hadith by Ahmed is the one about the eclipse of the moon and the sun in the month of ramadhan as a sign for the advent of the mahdi, which like all the other Traditions about the coming of the mahdi, have been critizied by the scholars of hadith as a sheer concoction. Ahmad regards this hadith to be sahih, “as the fulfillment of the prophecy has proved beyond doubt that this hadith is genuine”.

He also quotes the following hadith in this regard: hatta yab’atha fihi rajulan minni (Till a man is raised in this umma in my spirit). The interpretation of this hadith in the words of Ahmad reads as follows: “He would inherit my attributes, character, perfection, wonders and my wondrous speech, and shall be a zilli nabi (Shadow Prophet)”. He was obviously pointing to himself as the fulfillment of this hadith. The application of the next hadith to his person was also claimed by him: yuwati ismuhu ismi wa ismu abihi ismu abi (His name would tally with my name and the name of his father with the name of my father). Ahmad thinks that in both cases the Prophet only intended to emphasize the close relationship between himself and the mahdi . He does not touch the question regarding the difference between his name and the name of the Prophet as well as the obvious difference between the name of his father and the name of the father of the Prophet Muhammad.
The Tradition: yadha al-harb (He would put the war off) denotes in his opinion that the mahdi shall be born in a time of peace under the reign of a just ruler. He thinks that this hadith also applies to him for his being born under the British rule, which had pacified India. He claims further that the Tradition: wa yutrak al-qilas fala yus’a alaiha (The Camels would be discarded and riding on them would come to a halt) was a prophecy about his time, for camel riding has been stoped in his age for the purpose of human transportation.

Also the following hadith, he claims, has come true in his person: lau kana al-iman mu’allaqan bil-thurayya lanalahu rajulan min faris (Even if the faith shall be clinging to the Pleiades, a man from among the Persians shall fetch it to the earth). He even pushes aside the consideration that the application of this Tradition on him would necessitate his Persian descent, whereas he had repeatedly claimed his Mughal lineage. It was revealed to him, he claimed, that his real lineage was Persian and not Mughal. Apart from two rather unconvincing attempts by Ahmadi writers to prove this claim, no historical study has been made in this regard. In an article by Bashir Ahmad Rafiq, former Imam of the Ahmadiyya Mosque in London, it was argued that if a person can acquire the citizenship of a country after a stay of four to five years, why the same should not apply in the case of this family, which had lived in Persia for decades, if not centuries.

The second important subject-matter which involves a number of Traditions is about the advent of ‘Isa or Ibn Maryam (Son of Mary). Ahmad partly rejected the Tradition: yanzilu ‘inda al-manara sharqi dimashq (He will descend on or toward the east of the minaret of Damacus). He rejected the notion of a physical descent of ‘Isa from heaven, but had no hesitation of applying it to his own birth place which happened to be situated eastward of Damascus. He further suggested that the word yanzil suggests that either he himself or some of his disciples will travel to Damascus.

A Tradition in Muslim’s sahih foretells that at the time of his advent the Promised Messiah shall be wearing a yellow garment. Ahmad thinks that this could be an indication of some kind of a sickness, which the Promised Messiah could be inflicted with. He cites the age old Science of the Dream Interpretation (’ilm ta’bir al-ru’ya’), which regards seeing yellow garment in a dream as an indication of an approaching sickness. This could mean that ‘Isa shall be suffering from some kind of a sickness at the time of his advent. Another version of this hadith speaks of two yellow garments, in which the Promised Massiah shall be wrapped. Ahmad thinks that this also applies to him, as he was suffering from diabetes and migraine which caused him sleeplessness.

It has been mentioned earlier that Ahmad did not believe in physical ascension of Jesus to heavens. He argued that the Qur’an speaks only of his spiritual ascension (rafa’) and explicitly mentions his death on earth. To prove that this was also the opinion of the Prophet Muhammad, he quotes a hadith from Bukhari, in which the Prophet is reported to have said that on the day of Judgment a group of his followers will pass near him on their way to Hell. He would try to intervene but will be told that he did not know what his followers had been doing after his death. On this, he said, “I will exclaim in the words of my brother ‘Isa: “I was a witness over them so long as I remained among them. But since You caused me to die, you have been the watcher over them”. In this hadith the word tuwuffiya has been used for both the Prophet Muhammad and Jesus and aught to convey the same meaning in both cases. This would mean that the Prophet Muhammad was of the opinion that Jesus had died.

In the same way in another hadith the Prophet Muhammad is quoted that nobody living on that particular day shall be alive after a century. Ahmad employed this hadith to prove that the Prophet did not believe in a living Jesus who would return to earth after so many centuries. It did not disturb him that such a hadith is a total improbability and against all human experience. There are people in every age, who live beyond the limits of a century.

Then the Tradition: lau kana musa wa ‘isa hayyain lakana min ittiba’i (Were Moses and Jesus alive today, they would be among my followers) also indicates that the Prophet regarded both of them as dead. Yet another hadith records the statement of the Prophet that Jesus lived up to the ripe age of 120 years and every succeeding Prophet had lived upto half of the age of his predecessor. Therefore, the Prophet was to live to about 60 years. This again is a doubtful statement and as such hardly a genuine hadith. This would mean that the predecessor of Jesus should have died at the age of 240 years, and his predecessor must have lived up to the age of 480 years.

So far as the time of the second advent of Jesus is concerned, the Tradition: al-ayat ba’d al-mi’atain (a sign after the second century) is said to indicate that it was to be after the 12th century according to the Muslim calendar. Then the Tradition: wa yaksir al-salib (he would break the cross) showes that at the time of his second advent the Christian faith shall be at its height. The Tradition: yakhruj fi akhir al-zaman dajjal (he would appear in the time of the dajjal of the later days) hints at the time of the advent of ‘Isa, whereby this hadith indicates that there would be more than one dajjal.

The Tradition: fa yanzil ‘isa fa-yatazawwaj wa yulad lahu (’Isa would come, marry and beget children) has special meaning in Ahmad’s opinion. The very fact that the marriage of the promised Messiah was deemed fit to be mentioned, denotes that this was going to be a special marriage in an exalted family of sadat (the descendants of the Prophet) and the prophecy required the birth of well-disposed ( tayyib) children out of this wedlock. Ahmad married for the second time in a sayyid family of Delhi and his marriage was graced with the birth of children, one of whom was destined to become his successor and about whom Ahmad had published a prophecy, calling him to be the muslih mau’ud (The foretold Reformer). Incidentally his sons are proud of their mogul lineage, but his daughters are regarded to be sayyid.

Ahmad argued in the context of the Tradition: la nabiyya ba’di (There will be no prophet after me) that if no prophet should come after the Prophet Muhammad, how is it possible that ‘Isa, who was a prophet after all should return? He claimed prophet hood for himself, thereby minimizing its scope to a subservient prophet hood giving it the name of “shadow prophet hood” (zilli nabi). He argues that this Tradition should be seen in the light of another Tradition: lau kana ba’di nabiyun la kana ‘umar (If there were a prophet to come after me, then Umar would have been a prophet). This only negates the coming of a law-giving prophet and at the same time it indicates that nobody outside of his umma will be given this honor. He then argues that according to the Tradition: ‘ulama ummati ka anbiya bani isra’il (The savants of my ummaare equal in status to the prophets of the Israelits). Moreover the Tradition: inallaha yab’athu li-hazihi ‘l-umma ‘ala ra’s kullu mi’yat sanatin man yujaddidu laha dinaha (Allah will raise for this umma at the beginning of every century someone, who will renovate its creed) is a promise of God, which in this century has been fulfilled in his person. The prophecy contained in the Tradition: tulu’ al-shams min maghribiha (Rising of the sun from the West) has also come true through him, as he has made the sun of Islam, which was about to set in the West, to shine there brightly again.

On the whole, the Ahmadiyya holds hadith in great respect. Maulavi Muhammad Ali, the later Amir of the Lahori-Group, published already during the life-time of Ahmad two lengthy articles about the authenticity of hadith, in which he praised in his familiar apologeticall manner the unprecedented efforts of the Muslim scholars to collect hadith. His defense of the authenticity of hadith , which in fact comes close to the views of Ahl-i Hadith, is anything but a copy of the views of Ahmad, who on one side had rejected a good part of hadith on historical and methodological grounds, but on the other hand had made rather indiscriminate use of certein Traditions. Ali is convinced that also textual criticism was carried out by the scholars of hadith . He rejects the views of the Orientalists in this regard, although critical remarks of Ahmad about hadith are almost identical with the views of Goldzieher and others. The only plausible explanation could be that the writings of Ahmad were meant for the Muslim readers, who were too much under the influence of the Ahl-i Hadith, whereas Ali’s duty it was to defend Islam and its institutions against Christian attacks.

Notwithstanding the great reverence in which the Ahmadiyya holds hadith very little work has been carried out by the members of this community in the sector of ‘ilm al-hadith. Ali wrote “A manual of Hadith”, which is in line with his above mentioned articles. Mirza Bashir Ahmad and Mir Muhammad Is-haq selected, translated and commented forty Traditions each of general nature. Abu ‘l-’ata Jalandhary prepared a small collection of hadith dealing with the women. Bisharat Ahmad Bashir selected and translated a limited number of Traditions into English for missionary purposes. Sayyid Zain al-’Abidin Wali Allah Shah translated Bukhari’s sahih into Urdu and wrote explanatory notes. Maulavi Nur al-Din, the first successor to Ahmad, is said to have expressed the wish that the Musnad by Ahmad b. Hanbal should be edited and rearranged into chapters (tabwib) on the lines of Bukhari’s sahih. This work was undertaken by his son ‘Abd al-Mannan ‘Umar and has since been published. He in fact fell out with the Ahmadiyya Community in 1956 and had to leave Rabwah, the head-quarter of the Qadiyani Group. In order to minimize the value of his work of years, it was decided by the high command of the Ahmadiyya that a team of scholars should edit the said Musnad in a very short period of time. The work was carried out in a rather hasty manner by a team of scholars, very few of whom were competent for such a work. The result of this prestige-project was presented in 1959 in the form of a single volume. Since then further volumes have not appeared.

On the whole the scholars of the Ahmadiyya Community make free and rather indiscriminate use of hadith in their works and lectures. They reject Traditions which stand against the Ahmadiyya dogma, irrespective of the grade of authenticity recognized by the scholars of hadith . On the other hand, Traditions which can be interpreted favorably to the Ahmadiyya dogma, are accepted even if they are universally regarded to be spurious.

This is the transcript of a paper which was presented at the 29th International Congress of Orientalists in July 1973 in Paris. An abridged version of the paper was published in the Actes du XXIXe Congres international des Orientalistes. Section organisee par Claude Cahen: Etudes arabes et Islamiques. 1. histoire et civilisation. Vol. 1. 1975. pp. 14-19.

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