The Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmad(as), wrote more than eighty books, mostly in Urdu, Arabic, and Persian. Only a small number of these have been translated into English. In order to hopefully bring English readers closer to the original writings of Hazrat Mirza Ghulam Ahmad(as), we are serialising Introducing the Books of the Promised Messiah by Mr. Naseem Saifi. In this work, Mr. Saifi has presented a brief account of every book written by the Promised Messiah(as).
The first and the second volumes of Brahin-i-Ahmadiyya were published in 1880 CE, the third volume in 1882 and the fourth volume in 1884. The fifth volume took, under the divine scheme, a long time to be published. It saw the light of the day after 1905.
When the book started to be written and published, the British Government was well established in the sub-continent of India and in its wake the Christian religion was getting itself entrenched with great force and speed. The statistics show that whereas there were 91,000 Christians in India in 1851 CE, there were no less than 470,000 in 1881 CE. The increase in number was simply unprecedented.
The onslaught of the Christian missionaries was mostly directed towards the Muslims. Followers of some other religions, like Hinduism, also did not lag behind in attacking Islam. Arya Samaj was particularly opposed to all that was connected with Islam and the Muslims.
It was in these circumstances that Hazrat Mirza Ghulam Ahmad (as) who later on claimed to be the Promised Messiah and Mahdi, took up his pen to prove the truth of Islam and the excellence of the Holy Qur’an. As for the reason why he wrote his book Brahin-i-Ahmadiyya, he says:
Let it be clear to all the seekers after truth that the reason why this book entitled Brahin-i-Ahmadiyya ala haqiqati kitabilla hil Qur ‘an wannubuwwatil Mohammadiyya (the proofs of the truth of the Book of Allah – the Holy Qur’an, and the Prophethood of Muhammad (sa)) has been compiled is that the proofs of the truth of Islam and the proofs of the excellence of the Holy Qur’an and the proofs of the truth of the prophethood of the Holy Prophet (sa), the Khatamun-Nabiyyeen, may God’s choicest blessings be upon him, are made known to the people with the greatest clarity and all those who do not believe in the sacred book and chosen prophet, are silenced with perfect intellectual proofs in a way that they cannot open their mouths any more.
Hazrat Ahmad (as) offered a prize of 10,000 rupees to anyone who could refute these proofs and give even one-fifth of these proofs in favour of his own religion, scripture and Prophet. He was so anxious to make things clear to the people that he got this challenge (with prize) printed in such bold letters that a page of almost 10″ length had only seven lines on it and it was spread over pages 24 to 52.
When the Christians and the Hindus saw the first volume, they became furious and talked most irrelevantly but none of them succeeded in taking up the challenge sincerely. Hazrat Ahmad (as) then explained to his readers that he never had any intention to injure the feelings of the people. What he actually wanted to do and what he was doing was to prove intellectually that Islam was a better religion than every other religion. He said the days had passed when stories were considered to be sufficient to prove that a religion was a living and practical religion.
Hazrat Ahmad (as) has made mention of the following six points about this book:
The third volume starts with a mention of the poor condition of the Muslims and Hazrat Ahmad (as) has shown great concern for them. It contains the external and internal proofs of the truth and excellence of the Holy Qur’an. This topic has been discussed at length and quite a number of details have been mentioned in the marginal notes.
The fourth volume begins with the list of the topics discussed in the book. It makes mention of the proofs of the need of the Word of God (revelation) and asserts that the perfect faith and God realisation which is all important for salvation can be achieved through the revelation of God. It also mentions the excellent and unique interpretation of the Sura Fatiha and also some other verses of the Holy Qur’an; the teachings of Vedas are devoid of the idea of the Oneness of God; Pundit Dayanand silenced and the prophecy about his death of which many people were informed beforehand came to pass; the comparison of the teachings of the Holy Qur’an and the New Testament; prophecies which many people were told beforehand; the miracles of Jesus Christ (as), and what is the real salvation and how it can be obtained.
At the close of the fourth volume, Hazrat Ahmad (as) added a note which is entitled ‘We and our Book’. In it he says that when he started writing this book things were different from what they are now. He remarked that a sudden manifestation of God the like of which was shown to Moses (as) had been received by him and he had heard the voice of God Who said:
‘Verily I am your Lord’, and thereafter such secrets of spiritual heights were made known to him as could never be gotten through the medium of wit and intelligence. He further said that he now had no control over this book and it was God alone Who knew how it would proceed.
The fifth volume of Brahin-i-Ahmadiyya was published no less than 23 years after the publication of the fourth volume.
This volume starts with a description of the true and living religion and stresses the point that a true and living religion must have the miraculous manifestation of the words and deeds of the Almighty God. Any religion that is not true and is not living will certainly be devoid of these manifestations.
Hazrat Ahmad (as) then continues to explain what a miracle really is and why it is essential that the miracles must take place. He adds that the living miracle and not merely the stories of the old are the sure sign of a living religion.
In the second chapter of the volume, Hazrat Ahmad (as) makes mention of the fulfilment of what had been outlined in the first four volumes, almost 25 years back. During this period a large number of prophecies had come to pass and hundreds of his revelations had been mentioned to the people with the result that all those people were witnesses to those revelations. He also shows to his readers the succour that he had received from God on all the occasions. All these things, he says, are a proof of the truth of the Holy Prophet Muhammad, on whom be peace and blessings of Allah and also they, quite clearly, show that he (Hazrat Ahmad (as)) was true in all the claims that he had made in respect of his having been commissioned by God.
There is a lengthy supplement attached to the book (Volume V). In this supplement, Hazrat Ahmad has answered the objections raised by the people, especially by Mr. Muhammad Ikramullah of Shahjahanpur, Maulvi Abu Saeed Mohammad Hussain, Sayed Muhammad Abdul Wahid of Bengal and Rashid Ahmad Gangohi.
He has also dealt with the death of Jesus Christ (as), basing his arguments on a number of verses of the Holy Qur’an.
After the supplement, Hazrat Ahmad (as) wanted to write an epilogue. The short notes for this epilogue have been added to the book. These notes show that he wanted to explain what Islam really is, how excellent and perfect is the teaching of the Holy Qur’an, the fulfilment of the promises God had made to him as mentioned in the first four volumes of the book and, also, he wanted to explain what those revelations meant in which he had been called Jesus.
As for his claim, he says (and with that ends the fifth volume of Brahin-i-Ahmadiyya):
I deem it necessary to say this much about my claim that I have been sent by God at the most appropriate time. This is the time when most of the people have become similar to the Jews. They have not only abandoned the fear of God (Taqwa) and purity of heart, they have become, like the Jews of the days of Jesus, the enemies of the truth. That is why, as a matter of contrast with them, God has given me the name of Messiah. It is not that just I call the people to myself, it is this Age that has called me (i.e. my advent is the need of the hour).
The book entitled Purani Tahrirain (which means ‘Old Writings’) contains an article and a correspondence between Hazrat Ahmad, peace be on him, and some Arya Samajists. The article was written in 1879 CE and the correspondence took place immediately after that, for that also was connected with the article. But these writings were collected and published by a great disciple of Hazrat Ahmad (as) in 1899. The article and the correspondence make mention of three things:
A certain Pundit Kharhak Singh (a member of the Arya Samaj) went to Qadian and asked Hazrat Ahmad for a discussion on some religious points. The discussion did take place but it was not very fruitful, for Mr. Singh left abruptly. After he left, Hazrat Ahmad (as) addressed some important members of Arya Samaj and sent them the article which he had read at the public meeting held at the request of Mr. Singh. He asked all of them for a reply and reiterated that the prize of Rs 500/ – which he had announced before was valid with this article as well. A correspondence ensued. There were two letters from Shiv Narain and one from Bawa Narain Singh (this letter is not included in the booklet). It was published in a magazine called Aftab on 18th February, 1879. All the letters were replied to by Hazrat Ahmad, peace be on him.
Hazrat Ahmad, peace be on him, had gone to Hoshiarpur under divine guidance. There he received the revelation prophesying the birth of a son with great qualities. He was still there (at Hoshiarpur) after the revelation when a certain Arya leader, Murli Dhar, asked for a discussion and his request was accepted. As a result of the acceptance of this request, the discussion took place on 11th and 14th March, 1886 CE. Lala Murli Dhar did not stick to the previously decided conditions of the discussion and the discussion, therefore, could not be completed and concluded as it should have been otherwise. Hazrat Ahmad, peace be on him, therefore, felt the necessity of telling the reading public what Murli Dhar wanted to ask and what the reply of Hazrat Ahmad (as) would have been.
The topics discussed in this book are:
The book also contains a challenge in the form of a Mubahila (a prayer duel to prove the truth of a religious doctrine). It closes with a prize of Rs 500/ – for anyone who could refute satisfactorily the proofs adduced by Hazrat Ahmad (as) in the book Surma Chashm Arya.
This book (published in 1887) is also named Aryon ki kisi qadr Khidmat aur un ke vedon aur nukta chinion ki kucheh mahiyat (i.e. A little service of the Aryas and the truth about their Vedas and the objections they raise). When Surma Chashm Arya was published, the Aryas were stunned and instead of replying to it in a sober manner, they brought out a book with utterly filthy abuses. They called Hazrat Ahmad (as) names, and they hurled abusive language on the Holy Qur’an. Hazrat Ahmad (as) replied to this abusive book with Shahnai Haq. He told them point blank that their threats on his life were meaningless. He was not so much concerned with his life as he was with the spreading of the truth of Islam. Hazrat Ahmad (as) also told his readers that Lekh Ram of Peshawar who was mostly engineering opposition to him and who was nastily abusive while talking about Islam and its Founder was a man with no knowledge and sense at all.
A letter from Mr. Alex R. Webb of the United States and the reply to it from the pen of Hazrat Ahmad (as) are given at the close of the book.
Sabz Ishtihar is the title by which it came to be known because it was printed on a green paper, otherwise the title of the poster is Haqqani Taqreer bar waqia-wafat Bashir (i.e. A speech full of truth delivered on the death of Bashir).
Bashir the first, was born on 7th August 1887 CE, and he died on 4th November 1888. Hazrat Ahmad, peace be on him, published posters on 20th February 1886, 8th April 1886 and 17th August 1887. The posters had made mention of the birth of a son who was to have very special qualities. When Bashir the first died, there was a great hue and cry from the opponents saying that the prophecy of Hazrat Ahmad (as) about an illustrious son had been proved false, for the child about whom he thought was illustrious was no more.
Hazrat Ahmad (as), in this address (published in the form of a poster which came to be known as the Green Poster) draws the attention of the opponents to the fact that the posters really made mention of two boys. One of them was to come to the world and go away quickly as a guest does. The other was to live a fairly long life and was to be the fulfilment of that prophecy. At the end of this poster (issued on the first day of December 1888), Hazrat Ahmad (as) has added a note headed as ‘Tabligh’ (the conveyance of a message) and has invited the people to take Baiat at his hand. He expressly states that he has been commanded by God that all those who are seekers after truth should be told to take Baiat (get themselves initiated) for the acquisition of faith, piety and the love of God: they should do so to get rid of a dirty, lazy rebellious kind of life. Hazrat Ahmad (as) invites the people to join him and he assures them that he would be sympathetic towards them and would try to lessen their burdens; he further says that God will help them through his prayers, the condition being that they should be ready, heart and soul, to act according to the divine guidance.
In this book (written and published in 1891 CE), Hazrat Ahmad (as) first makes mention of the efforts that the Christians were making at that time to convert the Muslims to their own faith. He remarks that the darkness has prevailed and disorder has become the order of the day. Good deeds are derided and poisonous ideas are being infused into the minds of people. He pointedly makes mention of the teachings of Christianity, which are like mines to blow up righteousness and piety and announces to the people all over the world that he has been sent by God to counter all these evils. He asks the Muslims if they do not think that it was necessary that in such circumstances, a godly man should have come to help them and the world at large. He claims that he is the one who has been sent at the most appropriate time to correct the wrongs, to revive the religion and to establish it in the hearts of the people. As for the sacrifices that would be needed, he says that revival of Islam demands a sacrifice from us and that sacrifice is that we should give our life for it.
Hazrat Ahmad (as) outlines his work and says that in order to reform the people, there are five things that will have to be done like five separate departments, or five branches of the main task. Those five branches
To assure the people that it was essential to believe in him, he says that he who leaves him, leaves Him who has sent him, and he who joins him, joins the One Who has sent him. He further says that he has a lamp in his hand and he who comes to him will partake of the light of that lamp but he who flees away from him because of suspicion and doubt will be thrown into the darkness. He says that he is the well-secured fort and whoever enters this fort will save his life from falling into the hands of the robbers and dacoits but he who stays away from his four walls will have to confront death from all sides and even his dead body will not be left intact. Hazrat Ahmad (as) then makes mention of his very close followers, among them Maulvi Hakim Nur-ud-Din who, on the demise of Hazrat Ahmad (as), became his first successor. He also mentions with great affection and admiration Sheikh Mohammad Hussain Muradabadi, Hakim Fazlud Din Bherwi and Mirza Azim Beg.
At the close of the book Hazrat Ahmad (as) has made an announcement to the effect that all those who would like to ask any questions or who have any objections against Islam, the Holy Qur’an and the Holy Prophet (sa), or against himself (Hazrat Ahmad (as)) or his claims or the work that he is doing, should write to him and seriously and sincerely ask for his answers. He tells them in this announcement that he will publish their questions or objections with his answers in a book form.
This book was published in December 1892. As the title of the book shows it is a sort of invitation to Mian (Maulvi) Nazir Hussain of Delhi and his pupil of Batala (Maulvi Muhammad Hussain) and to all those who think in the like manner, be they Maulvis, Mystics (Sufis) or the Pirs (religious leaders), to a Divine Decision and it also shows the truth about their previous discussions. Hazrat Ahmad (as) says that these are the people who have dubbed him a Kafir (non-believer), Dajjal, liar, irreligious, faithless, the accursed and far away from the men of God.
At the very outset, Hazrat Ahmad (as), addressing Maulvi Nazir Hussain, reminds him that he also is not free from the Fatwas of Kufr and in fact he is considered to be the greatest of the kafirs. Just as the truthful and the righteous Muslims are anxious to bring the people into the fold of Islam, so is the Maulvi Nazir Hussain anxious to see that somehow or other somebody from among the Muslims is dubbed as a kafir.
Hazrat Ahmad (as) refers to his books Brahin-i-Ahmadiyya and Surma Chashm Arya and says that anybody who would read these books would certainly be convinced that the writer is a great champion of Islam and is greatly interested in establishing the grandeur of the Holy Prophet, peace and blessings of Allah be upon him, in the hearts of the people.
Despite this fact, Mian Nazir Hussain and his pupil of Batala have taken no time in calling him a kafir and that shows lack of patience on their part. He invites them to heavenly signs and says that God has promised four kinds of divine help for the true and perfect believers and these four kinds are the surest signs for the distinction of perfect believers:
Having mentioned these signs of the true and perfect believers, Hazrat Ahmad (as) says that he is prepared heart and soul to prove as against Maulvi Nazir Hussain and others that these things are to be found in him while they are devoid of these things. He gives some detailed explanation as to how these proofs could be supplied. It was like a duel that he wanted to hold.
The book closes with a notification to the effect that the Annual Conference be held every year on 27th to 29th December. This notification was issued on the 30th December 1891 and Hazrat Ahmad (as) says that his followers should meet on 27th December of next year and they should meet for three days. As for the meeting, he says that his followers should get together to be in his company, to listen to spiritual talks and to join in collective prayers.
Ludhiana Debate took place between Hazrat Ahmad, peace be on him, and Maulvi Abu Saeed Muhammad Hussain for twelve days starting from 20th July 1891.
On reading Fat-hi-Islam, Maulvi Muhammad Hussain wrote to Hazrat Ahmad (as) that according to what he had written in the book it seemed that he had claimed to be the like of the Messiah who was to come according to the Holy Qur’an and the Sayings of the Holy Prophet, peace and blessings of Allah be upon him. If it was so, he should confirm it; the answer, he said, should be in a clear form of ‘yes’ or ‘no’.
Hazrat Ahmad (as) wrote back to say that the answer was ‘yes’. Maulvi Muhammad Hussain again wrote to Hazrat Ahmad (as) to say that he was mistaken in this claim and that he should make a retreat.
Later on, having read Tauzi-hi-Maram, Maulvi Muhammad Hussain again wrote to say that he was strengthened in his view that Hazrat Ahmad (as) was very wrong to claim to be the like of Messiah who was to appear in the latter days.
The correspondence continued and as a result of it a debate took place between the two of them. Since the debate took place at Ludhiana, it is generally known by the name of Ludiana Debate. The subject to be discussed was the death of Jesus Christ (as). Maulvi Muhammad Hussain wanted the position of Hadith to be clarified before taking up the real subject of the debate and he harped on this clarification for all the twelve days till the debate ended without the topic of the death of Jesus Christ (as) being discussed. Hazrat Ahmad (as) gave clear and full-length answers to his questions about the position of Hadith but the Maulvi repeated his demand every time; he said that a clear cut reply had not been given. The stand of Hazrat Ahmad (as) was that only such Hadith as tallied with the Holy Qur’an could be accepted. He remarked that the surest thing that the Muslims had with them was the Holy Qur’an. The Hadith could explain the Holy Qur’an but could not go against it. Maulvi Muhammad Hussain insisted on putting the Hadith at the same level as the Holy Qur’an is and asserted that whatever we find in the Hadith must be believed in and acted upon in the same way as we do to whatever we find in the Holy Qur’an.
At the end of the debate, Hazrat Ahmad (as) drew the attention of the people by swearing in the name of Allah, the Almighty, that now the way out was that Maulvi Muhammad Hussain should pray for forty days – as he also would do – and show some heavenly sign. If he could do that, Hazrat Ahmad (as) remarked, he would not mind being butchered with any weapon the Maulvi liked, and he would pay any fine that he would be asked to pay. Hazrat Ahmad (as) further said, ‘A Warner came to the world but the world accepted him not’. However, God will accept him and prove his truth with mighty onslaughts.
This brought the debate to an end.
The Delhi Debate took place between Hazrat Ahmad (as) and Maulvi Muhammad Bashir Bhopali in October 1891.
When the Ludhiana Debate did not prove fruitful from the point of view that Maulvi Muhammad Hussain did not touch upon the real topic of the debate – the death of Jesus Christ (as) – Hazrat Ahmad (as) addressed Rashid Ahmad Gangohi, Maulvi Sayed Nazir Hussain, and Maulvi Abdul Haq and in fact he issued a poster on 2nd October 1891. He was then in Delhi. In this poster he made mention of his beliefs and stated his claim along with the assertion that Jesus (as) had died a natural death. He called upon Maulvi Sayed Nazir Hussain and Maulvi Abdul Haq (both of them Maulvis of the top rank) to get the issues clarified. The proposal did not materialise in the real sense of the word. Of course, one Maulvi Muhammad Bashir came forward for a debate on the life or death of Jesus (as).
Maulvi Muhammad Bashir quoted four verses from the Holy Qur’an to show that Jesus (as) was still alive but based his claim on just one of them which he said was basic in this issue.
In the course of the debate, Hazrat Ahmad (as) explained at length that Jesus Christ (as) could not be living and that he actually was not living; he had died a natural death. He stressed the point that Jesus (as), having died, his coming back could never mean that it was he himself who had to come for the reformation of the world – especially the Muslims.
This book starts with an appeal to the doubters that they should come forward for divine decision. Hazrat Ahmad (as) invites them to show heavenly signs as he was doing and assures them that if they will try to do so, they will be put to shame, for, they will not receive any heave succour.
Then he answers the questions as to what this Messiah (Hazrat Ahmad (as)) had done as compared with Jesus Christ (as) who is said to have give life to the dead, eyes to the blind and hearing power to the deaf.
He draws the attention of the people to the fact that the books Hadith do not say that the Promised Messiah (as) will give life to the dead rather they say that the living will be caused to die with his breath. Moreover, he says that, God has sent him to give spiritual life to spiritually dead people and in this connection he asserts that those will be made to live through him (Hazrat Ahmad (as)) will never die. If life-giving words which were also full of wisdom could be uttered someone else also, then he would admit that he had not been sent by God.
He assures the Muslims that the time for the help of Islam and victory had come and all what he is doing is not of human planning; it is from God. He it is Who established this dispensation and He is the One Who is at his back. Then he goes on to explain the miracles that are said to have been shown by Jesus Christ (as).
Next, he takes up the metaphorical signs of the second advent of Jesus Christ (as) and along with them he comments on a chapter of the Holy Qur’an entitled Zilzal. Among the signs, he mentioned the darkening of the sun and the moon, the falling of the stars and the shaking of the heave powers. He actually quotes the Gospel according to Matthew (Chap. 24) for this purpose.
Hazrat Ahmad (as), having quoted the Gospel, shows the glaring contradictions in them and then points to the fact that these things could taken only metaphorically.
Sura Zilzal also makes mention of the signs that were to take place in the latter days. Having explained all this at some length, Hazrat Ahmad (as) outlines his religion under the heading ‘Our Religion’. He says that the gist of his religion is La ilaha illallaho Mohammadur Rasulullah and he believes – and he will continue to believe this till the last breath of his – that the Holy Prophet Muhammad, peace and blessings of Allah be upon him, is the Khataman Nabiyyin and the best of the Messengers and superior to all of them and that he is the one at whose hands the law of religion has been perfected and completed. He says that he also believes that the Holy Qur’an is the last and the best of heavenly books and neither anything can be added to it nor anything can be diminished from it. He goes on to explain his faith in detail and then he asserts that the Promised Messiah (as) who has been mentioned in his visions and revelations contained in Fat-hi-Islam and Tauzi-hi-Maran is none other than himself. Further on, he gives some details of the proof of his being the Promised Messiah (as) and assures the readers that only those who have believed in him and have joined his fold are the people who can be considered to be secure and deserving rewards and increase in faith.
In the second part of Izalai Auham, Hazrat Ahmad (as) announces that this book contains answers to all the questions which the people pose due to their ignorance, in connection with the life and death of Jesus Christ (as). He says that anyone who will read this book of his attentively will find that the doubts have been removed and his questions have been answered.
Hazrat Ahmad (as) quotes and explains the thirty verses of the Holy Qur’an which clearly prove that Messiah, the son of Mary, has really died.
Since it was one of the objectives of his life that the excellence of the Holy Qur’an should be made manifest he has a separate chapter in this book which is entitled ‘The Excellence of the Holy Qur’an as it is outlined by the Holy Qur’an itself’. And after that, once again, he quotes some people as witnesses who proclaimed that they had been shown in a vision that Hazrat Ahmad (as) was really the true claimant to be the Promised Messiah (as). Next, Hazrat Ahmad (as) talks of some of his followers and helpers and also makes mention of a plan of carrying the message of Islam to Europe and America.
At the end of the book, there are some pieces of advice for those who have been initiated at his hand and a few words for those who are still seekers after truth.
Hazrat Ahmad (as) refers to the views of Sayed Ahmad Khan K.C.S.I. on revelation and explains the Islamic ideology on this point.
He also throws a challenge carrying a prize worth one thousand rupees about the word Tawaffa – which is the keyword in all discussions about the life or death of Jesus Christ (as) – and it must be remembered that the death of Jesus Christ (as) is basically important for the truthfulness of a claimant to be the Promised Messiah (as).
Nishan-i-Aasmani (the second title being the testimony of those who are the recipients of Revelation from God), published in 1892, contains the witnesses of the godly persons in favour of the claim of Hazrat Ahmad (as) to be the Promised Messiah and Mahdi. One of these divine persons was Ghulab Shah. Hazrat Ahmad (as) says that Ghulab Shah had died some thirty years ago. Mian Karim Bakhsh was the one who was told by Ghulab Shah about the appearance of the Mahdi. Though mention had been made of it in Izalai Auham, this book contains more details.
The other prophecy was made by Nimatullah who was a greatly revered godly person and the prophecy made by him is contained in a poem which he composed in the Persian language. His prophecy makes mention of the name of the Promised Messiah as Ahmad and also points to the fact that the Promised Messiah (as) would get an illustrious son – it draws the attention of the reader very conspicuously to the Hadith of the Holy Prophet, peace and blessings of Allah be upon him, to the effect that the Promised Messiah would be married and get a son. Hazrat Ahmad (as) quotes all the couplets of the poem composed by Nimatullah and gives a comprehensive explanation of all of them.
After quoting this prophecy, Hazrat Ahmad (as), refers to the Hadith of the Holy Prophet, peace and blessings of Allah be upon him, to the effect that God would raise a Mujaddid (one who revives) for the Muslims to revive their religion at the head of every century and he remarks that it is mentioned in the books of Hadith that when the Promised Messiah appears, the Ulema will oppose him tooth and nail and dub him a kafir. Next, Hazrat Ahmad (as) gives the statement of Karim Bakhsh Jamalpuri who says that he is doing so out of sympathy for his Muslim brothers.
In this statement, Karim Bakhsh says that Ghulab Shah said it three times that the name of the Promised Messiah was Ghulam Ahmad and that the Messiah who was the son of Mary had died and he was therefore not coming back. Ghulab Shah also told him that (Hazrat) Ghulam Ahmad (as) was to come in Qadian, i.e. he was to be born there.
After the statement of Karim Bakhsh, Hazrat Ahmad (as) takes up the criticism levied by Maulvi Mohammad Hussain of Batala against his book entitled Aasmani Faisla . He explains his claim and tells his reader that the Batalvi and his master – Sayed Nazir Hussain – are trying to mislead the people by accusing him of things which he has never uttered. He says the reason why they are doing so is that their hearts have been hardened. He repeats his demand that they should show heavenly signs as he was claiming to show.
He calls upon the generality of the people, especially those who are seekers after truth and who realise that God will question them – that they should not follow the Maulvis of this age without making a thorough research.
The Holy Prophet, peace and blessings of Allah be upon him, has also warned the people against the Maulvis of the latter days. He appeals to them that clearing their minds of all the preconceived ideas they should pray to God – he specifies a method of prayer by saying that two Rakaat prayers should be offered, reciting Sura Yasin in the first Rakaat and Sura Ikhlas (twenty-one times) in the second Rakaat and Allahumma salli, three hundred times and Istighfar three hundred times. They should pray to God that He may let them know the truth of his claim.
He closes the book with an announcement that he would like to make an arrangement for the preaching of Islam in the Indian sub-continent. Before this announcement Hazrat Ahmad (as) appeals to those who are in a position to help the religion. He says that he is very grateful to his friends who are doing all they can to help the cause of religion but things have taken a new turn and more help is needed. This new turn, Ahmad (as) says, is that even those who call themselves Muslims have started a wave of opposition, so much so that they do not let the people read his books. He expresses confidence in the fact that if the Jamaat does not become slack in its efforts, all these hurdles will soon be removed.
Hazrat Ahmad (as) says that it has now become incumbent upon him to spare no efforts to reform the people within and without. He further says that such being the case he has decided that he will not put down his pen till all the hurdles have been removed. The blessings of God that are being showered on him like a heavy rain make him believe that he will be successful and God will not let his efforts go to waste. Then he talks of some of the books that he intends to write after the present volume.
The book Aainai Kamalat-i-Islam has two parts, one in Urdu and the other in Arabic. The Urdu part was published in 1892 while the Arabic part was published in the early days of 1893.
The book has another title also and that is Dafi-ul-wasawis – i.e. ‘the remover of the suspicions’ (or doubts). The Arabic part of the book has a sub-title and that is Al-Tabligh (conveyance of the message).
To start with, Hazrat Ahmad (as) says that his books Fat-hi-Islam, Tauzihi-Maram and Izalai Auham should have made the Muslims grateful to God that at such a critical time He had enabled one of them to defend Islam and answer satisfactorily the questions of the non-Muslims, but having come across his claim to be the like of Messiah, they got furious and in their rage that was quite out of proportion, they hurled abuses at him and dubbed him a kafir and called him all sorts of names. Maulvi Mohammad Hussain led the way and prepared a Fatwa (religious decree) to declare him a kafir and got his teacher, Mian Nazir Hussain, to sign it as the first signatory. Hazrat Ahmad (as) says that he does not see anything strange in it because that is what has always been done to the godly people. It is only after some time has passed that their true position is recognised.
Hazrat Ahmad (as) says that he does not mind the fatwas of Kufr that are being issued against him, what he is after is that God may make him serve His religion and he may be able to establish the excellence of the Holy Prophet, peace and blessings of Allah be upon him, and that of the Holy Qur’an.
As for the reasons why he has written this book, he says that on the one hand the Christians are undermining Islam and on the other the Muslims who are overawed by the European philosophy are talking of religion in such a way that Islam is harmed by being misunderstood by the non-Muslims. As an example, he quotes Sir Sayed Ahmad who had very different views about revelations, angels, prophethood, etc. His views gave support to those who, in their own way, wanted to attack Islam.
Hazrat Ahmad (as), therefore, decided to write this book to expound the true theory of Islam and to explain to his readers what Islam really means and what was the significance of all that it teaches its followers. He wanted to show the beautiful face of Islam to the world.
In this book he deals with the excellences of Islam, the prophetic revelations, the angels and their functions. He also answers those who are engrossed in modern philosophy and raises their eyebrows on the teachings of Islam. He proves with full length arguments that the Holy Prophet Muhammad, peace and blessings of Allah be on him, was far superior to Jesus Christ (as) – as he was to other prophets also. He had to do so because it was being preached that Jesus (as) was superior to the Holy Prophet (sa).
Having given details of what really Islam is, he goes on to tell his readers how to become good Muslims and what could a man do to attain to that position. Having proved that Islam is a living religion, he assures the Muslims that the days of the victory of Islam are at hand.
He admires the British Government for religious freedom, peace, maintenance of law and order and prays for the Queen that she may accept Islam and become the recipient of the blessings of God. He addresses the Queen and explains to her the excellences of Islam and the Holy Qur’an.
A Christian newspaper Noor Afshan published an article in its issue for 13th October 1892 in which the writer said that since man had existed on this planet, there had never been a person who claimed to be the resurrection and life and who said that he who would believe in his words would live even though he might have died or in other words would become free from sin, disobedience to God, negligence and the death of disbelief and would attain to the spiritual life and perfect obedience to God.
The writer of the article said that the only person who did claim all that was Jesus Christ (as) who also proved that what he had claimed was true – if somebody else had put up his claim he would have failed in it and he could not have done any of these things.
Hazrat Ahmad (as) answers this article with full length discussion. He says that if Jesus Christ (as) had actually claimed to be resurrection and life, he being a true prophet of God, his claim would have been proved true and spiritual life would have become abundant in the world in his own life-time as well as after he had passed away. But it is quite clear that the truth and the ideology of the oneness of God did not spread much through him and it can be said that the success in spreading these things was so small that perhaps every other prophet was able to do more than he did.
Hazrat Ahmad (as) also refutes the idea of Jesus Christ (as) having performed the miracles which are ascribed to him, i. e. giving life to the dead. He says that if Jesus (as) had actually performed these miracles, the end of some of his disciples would not have been so bad as it really was – one of them took a small amount of money and got him arrested and another expressed his ignorance of who Jesus (as) was.
Hazrat Ahmad (as) compares the Companions of the Holy Prophet (sa) with the disciples of Jesus Christ (as) and shows the marked difference and proves thereby that truly speaking it was the Holy Prophet (sa) who was life giving and not Jesus Christ (as).
Hazrat Ahmad (as) announces that he has been commissioned by God to call upon all the Maulvis and Muftis who call him a kafir, because of their partial difference or because they have not been able to understand his claim, for a prayer duel to show who is on the right and who is not. He also calls upon the Christian missionaries, Hindus, Aryas, Brahmans, Sikhs, Atheists and Naturalists to come forward and get the issues decided. After these challenges and invitations, he assures those who had believed in him or who would believe in him in future that their end would be a blessed one and they would not be the losers at all.
The second part of this book which is in Arabic and is entitled Al-Tabligh was written at the instance of Maulvi Abdul Karim, one of his close companions, Maulvi Abdul Karim suggested that a detailed letter be written to the Muslim religious leaders who are known as Faqirs and Pirzadas. Hazrat Ahmad (as) liked this suggestion very much and wanted to write the letter to be a part of his book, in Urdu. But he had some indications from God that he should write this letter in Arabic. That is why it was written in Arabic. This was the first writing of Hazrat Ahmad (as) in Arabic.
At the very outset he addresses the Faqirs, the Zahids and the respectable people of Arabia, India and other countries and tells them that he has been raised to uproot the evils that crept into the world and to remind them of all that the religious Islamic law says. He also calls upon them not to look down upon him.
He proves to his readers that Jesus (as) had died and he adds that it is simply not possible that the Holy Prophet Muhammad, peace and blessings of Allah be upon him, should be lying buried under the ground while Jesus Christ (as) should be alive and that too in the heavens. He also quotes the Holy Qur’an and the Hadith to prove the death of Jesus Christ (as). As for the second coming of Christ of the latter days he was to be born in those very days; he had not to come from the skies. In this Arabic section also he calls upon the Queen to accept Islam for this is the only religion now acceptable to God. He tells her to repent and to listen to him.
He gives some details of his lineage and also the biographical notes about some of his ‘Brothers in religion’.
Sir Sayed Ahmad Khan (who has been mentioned in Aainai Kamalati-Islam) published a book Ad-Dua wallstijaba to show that the acceptance of the prayer was not an actual fact; it was only a sort of consolation that one felt in one’s heart after prayer to God that could be called acceptance of the prayer. Since this ideology is totally opposed to the Islamic ideology of the acceptance of prayer as mentioned in the Holy Qur’an and other sacred scriptures, Hazrat Ahmad (as) lost no time in issuing a refutation of the ideas of Sir Sayed Ahmad. Barakatud Dua was the result. Sir Sayed Ahmad had also written another book containing his views about the principles of commentary on the Holy Qur’an. Hazrat Ahmad (as) found that this book also contained incorrect principles. So he included his views on the commentary of the Holy Qur’an. In this book, Barakatud Dua, Sir Sayed was of the opinion that revelation did not mean that it was a message from another source; it only meant what somebody strongly felt as an idea taking hold of him. Hazrat Ahmad (as) in this respect explained what revelation really is.
In this book he says: ‘I have seen that when revelation comes to me – and that is what the wahyi walayat – I feel that I am in the grip of someone and this grip is very strong and sometimes it is so strong that I feel that I am merged in the light of the one who grips me. I find a pull towards Him and I cannot resist in the least. It is when I am in the grip like this that I hear a very clear voice.’ Hazrat Ahmad (as) also assures Sayed Ahmad that if he wishes to have the proof of the acceptance of prayer he is prepared to supply the same but he tells him that if the proofs are actually supplied, Sayed Ahmad should abandon his views. Before closing, Hazrat Ahmad (as) mentions one of his prayers that was accepted; it was in connection with Lekhram. He asks Sayed Ahmad to pray to God that his views about prayer may be corrected and this, he said, he could do by prayer alone.
In his booklet Sayed Ahmad had mentioned the principles of the commentary of the Holy Qur’an. Hazrat Ahmad (as) gives his own seven principles and asserts that Sayed Ahmad knows nothing about the commentary of the Holy Qur’an. The seven principles mentioned by Hazrat Ahmad (as) are:
The Hujjatul Islam was published in 1893 CE and as the title page says it was intended to be an invitation to Dr. Henry Martin Clarke and some other Christians to the fact that Islam is the only living religion in the world and that it has its proofs of being a living religion today as it had in the days gone by. It is also stated in this publication that Christianity has been pushed into darkness and there are no signs of being a living religion that can be displayed by Christianity. The conditions of the debate fixed for 22nd May 1893 are also mentioned.
In the very beginning of the book Hazrat Ahmad (as) says that although the followers of all the religions claim that they love God, what really needs to be proved is whether God also loves them or not. The way we can know that God loves the people is that first He opens up their hearts and they begin to have certainty in His existence and His powers. Then God speaks to them. It is the ‘talk’ of God that gives them the real satisfaction of their life. Hazrat Ahmad (as) further remarks that it is this kind of ‘talks’ with the people that shows that their religion is a living religion. This now is possible only for the followers of Islam and therefore no other religion but Islam is the living religion.
Hazrat Ahmad (as) says that Reverend Doctor Henry Martin Clarke has expressed a desire through correspondence that he is preparing for a crusade against the Muslims and he would like to get the issue decided in such a way that Muslims should never think of confronting the Christians any more. Hazrat Ahmad (as), who was raised to see Islam victorious, says in this book that having come to know of the desire of Reverend Doctor Henry Martin Clarke, he sent a delegation of fifteen persons to see the Reverend and arrange a debate. Consequently, it was decided that the debate should take place at Amritsar as from 22nd May 1893.
Hazrat Ahmad (as) also calls upon Maulvi Mohammad Hussain to write the commentary of the Holy Qur’an in Arabic. He had been asked to do so before but there was no reply from him, so this was a reminder.
The book also contains correspondence between Hazrat Ahmad (as) and some Christian dignitaries.
This book (published in 1893) contains a promise made by Abdulla Atham (Christian) to the effect that if he is defeated in the debate he will become a Muslim. Also there are some letters written by some leamed Arabs (from Hejaz and Syria) confirming the truth of the claim of Hazrat Ahmad (as).
Hazrat Ahmad (as) makes mention of the help that Maulvi Mohammad Hussain had given to the Christians through his newspaper – Ishaatus Sunna. And this help was in the form of declaring Hazrat Ahmad (as) a kafir, so that the Christians could say that he (Hazrat Ahmad (as)) being a non-Muslim, they were not prepared to debate any religious issue with him. At the end of the book, Hazrat Ahmad (as) issues an announcement in reply to a poster issued by Abdul Haq Ghaznavi. In it Hazrat Ahmad (as) invites him and others of his kind to a prayer duel and as a postscript to the announcement Hazrat Ahmad (as) says that if Maulvi Mohammad Hussain does not turn up, it will be a proof of the fact that the prophecy about him, which says that he will repent and stop calling him a kafir, has been fulfilled.
The full name of the book is Shahadatul Quran ala Nuzulil Masihilmauood fi Aakhirizzaman, i. e. The witness of the Holy Qur’an about the descending (appearance) of the Promised Messiah in the latter days.
Hazrat Ahmad (as) received a printed letter written by one Ata Mohammad wherein he had asked him whether he was the Promised Messiah or the people should wait for someone else. The writer of the letter believed that Jesus (as) had died but he did not believe that the reappearance of Jesus (as) meant that a follower of the Holy Prophet (sa) would claim to be Jesus. He also said that though this thing was mentioned in the books of Hadith, he did not think that the books of Hadith could be relied upon.
Hazrat Ahmad (as) dealt with the question from three angles:
At the close of the book, Hazrat Ahmad (as) says that if all what he has said does not satisfy Ata Mohammad, he should declare it to be so and ask for a sign from God.
Hazrat Ahmad (as) has added a note to the book – the note is captioned as ‘For the attention of the Government’. In this note he refutes the propaganda against him that he is working against the government and in order to prove his case he quotes a passage from the newspaper Ishaatus Sunna, published by Maulvi Mohammad Hussain.
Next, he adds another note about the postponement of the Annual Gathering scheduled to be held on 27th December 1893.
Sayed Abdur Razzaq Qadir Baghdadi sent a poster and a letter written in Arabic to Hazrat Ahmad (as), from Hyderabad, Deccan (India).
The theme of the poster and the letter was that the claim of Hazrat Ahmad (as) to be the Promised Messiah was against the Sharia of Islam and that he was liable to be beheaded; he also said that his (Hazrat Ahmad’s) book Al-Tabligh was a contradiction of the Holy Qur’an.
Hazrat Ahmad (as) took the writer of the letter seriously and wrote Tohfai Baghdad explaining what his claim was and giving the proofs of the death of Jesus Christ (as), continuity of revelation in Islam and appearance of Mujaddids. In this book, he tells Sayed Awur Razzaq not to be influenced by the Fatwas issued by the Maulvis, rather he should come and stay with him and find out the truth of what he was saying. Hazrat Ahmad (as) advises him that if he cannot afford to come to him, he should offer special prayers to God (in the form of Istikhara) for seven days and ask God about the truth of his claim.
The book is in Arabic language and was written in July 1893.
An Arab scholar who was a well-to-do person – Mohammad Ibn Ahmad Makki of Sho’b Aamir- was on a tour of India. He heard of Hazrat Ahmad (as) and went to Qadian to see him. There he got himself initiated into the Jamaat.
On his return to Mecca he wrote to Hazrat Ahmad (as) to tell him that he had talked to the people about the advent of the Promised Messiah (as) and that he had told them about him and they were happy to hear the news. He also asked Hazrat Ahmad (as) to send him his books to be distributed among the interested people. In answer to this request of Mohammad Ibn Ahmad, Hazrat Ahmad (as) wrote Hamamatul Bushra in 1894. In it he explained his claim to be the Promised Messiah (as) and he dilated on the appearance of Dajjal, the death of Jesus Christ (as) and appearance of the Messiah. He also mentioned the objections raised by those who called him kafir and told his addressees what his stand was. In other words, he presented the arguments for the proof of the truth of his claim. The book has proved to be very useful in the Arabian lands for the introduction of the Promised Messiah (as) (It was written by Hazrat Ahmad (as) in Arabic.)
On the title page Hazrat Ahmad (as) gives two couplets which say: ‘Our dove flies with the wings of fondness and in its beak are the presents of peace and it flies to the land of the Prophet who is the beloved of our Lord and Chief of the Messengers and the best of the creation.’
He also says that this book contains the spiritual secrets of the Holy Qur’an.
At the very outset he says that he has said it in some of his books that the inimical attitude towards the godly people becomes a cause of one’s deprivation of faith. He explains how this thing takes place. The letter from Mohammad bin Ahmad to which this book is a reply is also reproduced.
Maulvi Rusul Baba of Amritsar published a book to prove that Jesus Christ (as) was not dead rather he was living and in the skies. He also announced that he would give a prize of 1000 rupees to anyone who would prove that Jesus (as) was no more living.
Hazrat Ahmad (as) could not let this opportunity of proving the death of Jesus Christ (as) go unavailed. So he published Itmamul Hujja refuting all the arguments of Maulvi Rusul Baba and in addition to that he very conclusively proved that Jesus was no more.
He asks Rusul Baba to deposit 1000 rupees that he had offered as a prize with three persons and send him a note to that effect. He even says that he would not mind if a venomous person like Maulvi Mohammad Hussain is appointed the judge to decide the case between Rusul Baba and himself. Of course while giving judgement he will have to swear by God that he had decided the case with impartiality and that if he had not done so the wrath of God may descend on him.
The Itmamul Hujja was sent by registered post to the Chiefs of Amritsar to Maulvi Mohammad Hussain and to Maulvi Rusul Baba; nobody uttered a word about the book.
Rusul Baba was one of the bitterest enemies of Hazrat Ahmad (as); he died on 8th December 1902; the cause of his death was bubonic plague.
Written in the Arabic language.
In January 1893, Maulvi Mohammad Hussain published an article in his newspaper Ishaatus Sunna to the effect that Hazrat Ahmad (as) did not know the Arabic language and that he was also ignorant of the meaning and true interpretation of the Holy Qur’an and therefore did not deserve any heavenly help. He called him a liar and a dajjal.
Hazrat Ahmad (as) had told Maulvi Mohammad Hussain to draw lots and pick a sura of the Holy Qur’an for writing its commentary in the Arabic language and at the end of this commentary there should be 100 couplets in praise of the Holy Prophet, Muhammad, peace and blessings of Allah be upon him. He had also told him that the Maulvi could call others also to his help – including his teacher, Nazir Hussain.
Maulvi Mohammad Hussain said that he was ready to do so but did nothing about it. His silence really meant that he felt he was not capable of doing so. This being the situation, Hazrat Ahmad (as) wrote Karamatus Sadiqeen. It contains four Euologies (poems written in praise) and a commentary on the Sura Fatiha.
Jang-i-Muqaddas was a debate which took place between Hazrat Ahmad (as), the representative of the Muslims, and Abdulla Atham, the representative of the Christians. It started on 22nd May 1893 and continued till 5th June 1893. The sessions were co-presided over by a Muslim – Ghulam Qadir Fasih- and a Christian – Rev. Dr. Henry Martin Clarke.
The main topic of the debate was the godhead of Jesus Christ (as). On the side of the Muslims, all the papers were written by Hazrat Ahmad (as) while on the side of the Christians, Abdullah Atham did so, except on one day when he was indisposed and Rev. Dr. Henry Martin Clarke replaced him. Dr. Henry Martin Clarke himself was replaced as co-president on that day by another Christian named Ihsanullah. Dr. Henry Martin Clarke was a missionary at Amritsar. He extended his activities to a nearby place called Jandiyalla. A certain Muslim, Mian Mohammad Bakhsh, took it upon himself to defend Islam. He taught some other Muslims also how to defend Islam against the Christian attacks. Thus started discourses between Christians and the Muslims of Jandiyala. Dr. Henry Martin Clarke was informed of the situation and he addressed a letter to Mian Mohammad Bakhsh in the latter’s capacity of a representative of the Muslims. In this letter, Dr. Henry Martin Clarke said that Mian Mohammad Bakhsh could call upon any of the Muslims to come and debate the issues with them. Mian Mohammad Bakhsh was not very well versed in theology and he, therefore, wrote to Hazrat Ahmad (as) to come to the aid of the Muslims of Jandiyala. Hazrat Ahmad (as) readily agreed. He wrote a letter direct to Dr. Henry Martin Clarke. The doctor did not like to face Hazrat Ahmad (as) and, therefore, wrote back to say that he had called upon the Muslims of Jandiyala for a debate and not Hazrat Ahmad (as). He also tried to avoid a confrontation with Hazrat Ahmad (as) by saying that he – Hazrat Ahmad (as) – was not considered to be a Muslim and therefore he could not be taken as representative of theirs (Muslims).
In reply to this, Mian Mohammad Bakhsh wrote to the doctor that whatever the differences there might be, he took Hazrat Ahmad (as) as a Muslim and, therefore, he was the one to represent the Muslims on the occasion.
The debate, as stated before, took place from 22nd May 1893 to 5th June 1893. It was held at the residence of Rev. Dr. Henry Martin Clarke. All the papers that were written by both the sides were signed by the co-chairmen of the occasion.
At a certain stage (on 26th May) the Christian representative presented three persons – a blind, a lame and a dumb – and asked Hazrat Ahmad (as) to heal them. The Christians thought this was their trump card, but it proved to be a boomerang. Hazrat Ahmad (as) said that he did not have to show any such miracle, for, he did not believe that that was what Jesus (as) did. Of course, the Christian representative should perform this miracle, for that is the sign of the least faith that a Christian is expected to have. Jesus (as) has said that if you have faith you will remove the evil spirits and you will heal the sick. As soon as the Christians heard this, they took away those three persons stealthily.
In his last paper (5th June) Hazrat Ahmad (as) said that God had told him the previous night – and it was in answer to his fervent prayers – that whoever of the two sides was deliberately telling untruth and abandoning the true God and taking a humble human being to be a God, he would fall into the hell within a period of fifteen months – one month for every day of the debate – and he would be extremely humiliated – of course he could be saved of this end, if he turned towards truth. On the other hand, whoever was on the right and believed in the true God he would be honoured.
Hazrat Ahmad (as) further remarked that when this prophecy would come to pass, the blind would see, the lame would walk and the deaf would hear.
In Sirrul Khilafa (in the Arabic language) published in July 1894, Hazrat Ahmad (as) has discussed the difference that exists between the Sunnis and the Shias on the issue of Khilafat after the Holy Prophet, peace and blessings of God be upon him. He has given very convincing proof of the fact that though Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra), and Hazrat Ali (ra) were, all of them, the rightly guided Khalifas, Hazrat Abu Bakr (ra) was the best of them all and he was like a second Adam for Islam. He says that to be very factual, Hazrat Abu Bakr (ra) was the fulfilment of the verse of the Holy Qur’an which makes mention of Khalifas.
He has taken up the objections that the Shias raise against the first three Khalifas and has answered them at some length. He calls upon those who differ with him on this view, for a Prayer Duel, and if the result of this Prayer goes against him, he says he will admit that he is not a truthful person and he will also offer a prize of 5000 rupees. None came forward. He also explains the prophecy about the appearance of Mahdi and proves to his readers his own claim to be that person.
The reason why this book was written in Arabic was to expose the hollowness of the claim of Maulvi Mohammad Hussain and others to be great learned people. They were given twenty-seven days to write a book like this one and were offered a prize of 27 rupees – one rupee per day. Nobody took up the challenge and thus all of them left behind an everlasting proof of their being ignorant and incapable of doing what Hazrat Ahmad (as) could do with the help of God.
In the first chapter, Hazrat Ahmad (as), deals with Khilafat in general and proves that Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Uthman (ra), were without any shadow of doubt, rightly guided Khalifas. He vehemently condemns the ideas of the Shias to the effect that the first three Khalifas were usurpers and proves very convincingly that nobody had the right to be Khalifas in their place. He cites the Holy Qur’an (the verse which mentions Layastakh lifannahum) and he also quotes the Hadith to prove his case. In the second chapter he draws the attention of his readers to the advent of Mahdi whom he calls the Adam of the Ummat and the Khatam of the Imams. He tells them to look into the conditions of times and try to realise if the Mahdi should not have appeared to reform the world. He points out that he is the Mahdi who was promised and explains the significance of his being called Jesus Christ (as).
The main part of the book is in the Arabic language with an announcement in Urdu. This announcement refers to the challenge that he had thrown to Maulvi Mohammad Hussain and others with a handsome prize.
At the end of the book Hazrat Ahmad (as) has addressed a letter to the learned people and appealed to them that they should not take decisions about him in haste.
He says that he has been called Jesus (as) through revelation and it is simply not possible that having heard this thing from God he should ignore it or make a retreat. He further remarks that his opponents neither turn to the Holy Qur’an nor do they pay heed to the Hadith; they have shifted from the right path.
He also draws the attention of the people to the fact that though all sorts of plans were made against him, it is he who has been safe and secure while the opponents have been the sufferers. He points to their mistaken view that when the Angels descend their places in the heaven are left vacant, for they come down with their physical bodies. He refutes this view and explains how the angels work with their influences and impact. He tells them to use the common sense, for the beauty of Islam is that it is in complete accordance with our nature.
He prays to God for His pleasure which he says can be had by following the Holy Prophet, peace and blessings of Allah be upon him.
During the debate with Abdulla Atham, Hazrat Ahmad (as) had prophesied that Atham would fall in the hell within fifteen months, provided he did not turn towards the truth. Fifteen months passed and Atham was still alive. So, the Christians made a great hullaballo and took out a procession to celebrate the victory of Christianity over Islam. This procession was taken out on 6th December 1894. Their newspaper Noor Afshan wrote: ‘Mirza Sahib did not hold the debate with his being a recipient of the revelation and to be the like of the Messiah, as an issue. The real point at issue for which he held the debate was that he should show the religion of Mohammad to be true and the Qur’an to be the book of Allah and refute the beliefs of Christianity. The prophecy that he announced towards the end of the debate was to prove the religion of Mohammad to be true and from God.’
Despite the fact that this was the position of the debate, some shameless Mullahs joined the Christians to be a party to this celebration — they mocked at Hazrat Ahmad (as) and objected to the non-fulfilment of the prophecy. They even went to the extent of hurling abuses on him. When these Mullas were going too far, Hazrat Ahmad (as) paid them in their own coins. He said:
Some nominal Muslims whom we should call semi-Christians are very glad that Abdulla Atham has not died in fifteen months time; they I are so happy that they have not been able to contain themselves. They have issued posters and have, as they are always wont to do, hurled abuses. Due to the personal grudge that they have against me, they have attacked Islam also, for the purpose of my debate was to uphold and support Islam and not to prove my claim to be the Promised Messiah. Whatever they thought of me, a kafir, a Satan, a Dajjal – the issue of the debate was the truth of the Holy Prophet, peace and blessings of Allah be upon him and that of the Holy Qur’an.
However, Hazrat Ahmad (as) wrote and published Anwarul Islam on 7th September 1894 and gave a full explanation of the fulfilment of the prophecy. The death of Atham was conditioned with his non-return to truth. Hazrat Ahmad (as) gave many proofs of the fact that Atham was overawed by the prophecy and in his heart of hearts he had accepted the truth of Islam.
Hazrat Ahmad (as) also published four posters offering prizes (Rs. 1000 in the first poster, Rs. 2000 in the second poster, Rs. 3000 in the third poster and Rs. 4000 in the fourth poster) to Abdulla Atham to swear by God that he was not overawed by the prophecy and he had not turned towards Islam. Atham did not take up the gauntlet and thus proved to the world that the prophecy had been clearly fulfilled.
Published in 1894.
When the Christians felt that their defeat in the debate that Abdulla Atham had with Hazrat Ahmad (as) was crushing and it was as if their back was broken one of their so-called missionaries who had left Islam and joined them – Imadud Din – published a book entitled Tauzinul Aqwal. It was most abusive and inflammatory of the highest degree. So much so that the Hindu newspapers – and even a Christian publication – came out openly to say that it was most inflammatory. They went to the extent of saying that if there was an uprising again like that of 1857, it will be caused by the writings of this person.
In this book Imadud Din criticised the style of the Holy Qur’an and hurled abuses on the Holy Prophet, peace and blessings of Allah be upon him. It was full of mean allegations against the Holy person of the Founder of Islam and had also incited the government against Hazrat Ahmad (as) by alleging that he (Hazrat Ahmad (as)) was working towards the overthrow of the constituted authority. He remarked that Hazrat Ahmad (as) was creating disorder and causing disturbance in the land and was no less than a traitor. He also referred to ‘Jihad in Islam’ and said that ‘Whenever he (Hazrat Ahmad (as)) will find himself in power he will not hesitate to wage Jihad against the government.’
The book Nuqul Haq is a reply to this book of Imadud Din. Hazrat Ahmad (as) explains his own belief in Islam and also exposes those who had called him kafir.
He talks of the Maulvis who had gone astray and who were not worried in the least about the attacks that were being made on Islam. He tells his readers how, having seen the Muslims gone astray, he has tried to win them back and how the people in different places have reacted; some joined him and others started calling him a kafir without knowing what kufr actually meant. He calls upon the Muslims in the words: ‘O ye the Muslims, run towards God. There are disorders and disturbances all around you and that being the case you should try to act in a way that may bring you the pleasure of God – O ye people, you should purify yourself and clean up your breasts. Do not be pleased with carcass and the fat of the dead and don’t let the dogs drag you towards its flesh. You should die as Muslims – and be not content with anything less than that.’
Then, under the heading of ‘Announcement’, Hazrat Ahmad (as) draws the attention of the Queen to the abusive language of the person who has caused him great pain. He talks of the writer of the book Tauzinul Aqwal and makes mention of the way the writer had been abusive and mean. He also refutes the charge that he is in any way working against the government. He assures her that he has always been loyal because he considers the government to be just and sympathetic towards the people of the country. He refers to the religious freedom and says that everybody who cares for his religion must be grateful to this kind of government.
He says that he has met Jesus Christ (as) in his visions many a time and has even dined with him and that when Jesus Christ (as) was asked about the present day Christianity, he was astonished and he disliked it; Jesus (as) talked of the greatness of God and expressed his own humility.
Then he takes up the allegations one by one and refutes them. He also expresses the hollowness of the Christian doctrine like the godhead and sonship of Christ. He tells them their ‘God’ is dead and they are revering old and decayed bones while they are mocking at him who is living spiritually and who will continue to live till the end of the days.
As for the superiority of the style of the Holy Qur’an which the writer of the Tauzinul Aqwal had derided at, Hazrat Ahmad (as) says that he is a servant of the Holy Prophet (sa) and what to talk of anyone writing like the Holy Qur’an he would ask him to compete with his writings. He throws a challenge to him and to his other colleagues to write a book like Nurul Haq and he also offers a prize of 5000 rupees.
He says the reason why he has written Nurul Haq in the Arabic language is that it should be a challenge for Imadud Din and other Christians who call themselves Maulvis and who boast of their knowledge. He gives them a period of two months to prepare publication containing prose and poetry of the standard that he had set forth in his book; if they could do so, they would get 5000 rupees.
He adds that they will never be able to take up the challenge and if even after this defeat of theirs they do not stop abusing the Holy Prophet (sa), peace and blessings of Allah be upon him, then he offers them a thousand curses and he asks his readers to join him in giving these curses to Imadud Din and others.
At the end of this book Hazrat Ahmad (as) prays to God saying: ‘O God, am I not from You? How severe has become the campaign of calling me kafir and cursing me. Decide between us and our people with justice and truth and You are the best of those who decide. O God, send down Your help for me from heavens and come to the aid of Your servant in the troubled times, I am weak and as if humiliated and my people have abandoned me and they have accused me. So, You help me in such a way as You did help Your Holy Prophet, may God’s choicest blessings be upon him, on the day of Badr – and protect us, O God, You Who are the best of the Protectors. Verily, You are the Lord, the Merciful and You have made it incumbent on Yourself to be merciful. So grant us a portion of that mercy and shower Your help and be kind to us and turn to us and You are the best of those who show mercy.’
Within a month after this prayer, the sun and the moon eclipsed as it was prophesied by the Holy Prophet Muhammad, peace and blessings of Allah be upon him. It was a great sign that took place and it was indeed a great help that was granted to Hazrat Ahmad (as), as he had prayed to receive help from the heavens.
When the sun and the moon got eclipsed in complete accordance with the prophecy of the Holy Prophet (sa), the Maulvis instead of being rightly guided by it started raising objections, more than ever before. They gave out to the world that the Hadith which mentioned this prophecy was not authentic and so they could not rely on it. They also said that this eclipse had not taken place according to the conditions mentioned in the Hadith.
Hazrat Ahmad (as), in the second part of Nurul Haq, deals with the authenticity of the Hadith and thrashed the bogus objections of the Maulvis.
Both the parts of Nurul Haq were written in Arabic and the year of publication is 1894.
Hazrat Ahmad (as) says that when he observed that the Ulema of Islam were quite negligent of what was happening around them, and the opponents of Islam were doing all they could to efface Islam from the world, he prayed to God very fervently that His help may come and console him and let him do what is necessary to see Islam supreme.
He says that his prayer was heard. One day when he was reading the Holy Qur’an and thinking over it very deeply, his eyes stopped at a certain verse ‘Wa kazalika auhaina ilaika Quranan Arabiyyal-li tunzira ummul Qura wa man haulaha.’ This verse, as if, shone before his eyes extraordinarily and he felt that it was a treasure of knowledge and of secrets (spiritual). He was very glad and shouted ‘Alhamdo lillah.’
Hazrat Ahmad (as) says that it was made clear to him that this verse pointed towards the excellence of the Arabic language and also to the fact that Arabic is the mother of all the languages and the Holy Qur’an is the mother of all the previous scriptures – also that Mecca is the mother of the Lands. It is this theme that Hazrat Ahmad (as) has expounded and explained in his book Minanur Rahman. He intended this book to be published in December 1895 but for one reason or the other it could not be published in his lifetime. It saw the light of day in 1915.
The theme of this book is the same as that of Anwarul Islam and it was intended to be a part of Minanur Rahman. But due to the publication of some articles in the Noor Afshan (Christian newspaper) in connection with the prophecy about Abdulla Atham, it was not considered expedient to delay it any more. So, Zia ul Haq, which was to be part of Minanur Rahman, was published separately. It was brought out in 1895. In it Hazrat Ahmad (as) mentions the four posters that he had issued calling upon Abdulla Atham to swear by God that he had not turned towards Islam and says that it is a pity that the Christian Padres have not read them carefully and have therefore continued harping on the prophecy not having been fulfilled. He explains the wording of the prophecy and also the significance that it carries. Hazrat Ahmad (as) quotes the instances that show that Abdulla Atham was overawed, and in the heart of his hearts he had started believing in the truth of Islam.
Hazrat Ahmad (as) says that he wrote this book to refute the charges of the Aryas levied against Baba Nanak, a very godly person who spoke the truth and acted the right way. This refutation was meant to urge the Aryas to realise the true position of Baba Nanak and to follow his footsteps.
The other reason why he wrote this book was to show to the people that Baba Nanak was, in his words and his deeds, a Muslim. He shunned the Vedas and adopted the Islamic beliefs and the Islamic way of life.
In the poetry composed by him (Baba Nanak) he has made it clear that salvation depends upon believing in the Islamic declaration – La ilaha illallaho Mohammadur Rasulullah. He got himself initiated at the hands of the Muslim Saints and he spent time on the graves of the Muslim Walls in prayers to God. He performed Haj twice and the gown that he has left behind is a pure proof of his being a Muslim. This gown has Islamic writing on it.
Although the Sikhs who claim to be the followers of Baba Nanak did not like the idea of his being a Muslim, Hazrat Ahmad (as) proved it from their own books. In this book he gives a history of this gown and also of Baba Nanak’s stay at different shrines of the Muslim Saints. He also says that he is not the first person who is saying that Baba Nanak was a Muslim; there have been other people also who said the same things and to cite an instance he quotes Hughes Dictionary of Islam.
Further, he gives the criterion of the religion which conforms with the nature of man. Hazrat Ahmad (as) says that the freedom in the matters of religion that the British government has introduced in India is a great blessing for comparing various religions and finding out where the truth lies. He says that the opportunity that he has got to spread Islam was not available even to the kings before that time.
He also mentions the printing presses that have been set up to facilitate the conveyance of message to a much larger number of people.
Then Hazrat Ahmad (as) takes up Arya religion, Christianity and Islam and gives a detailed account of the teachings of the three dispensations.
While talking about Islam, Hazrat Ahmad (as) says that its teachings are in complete accord with the nature of man. He cites the instance of belief in God and says that if all the scriptures are lost, man would be able to ‘see’ God in nature, as He is presented by Islam. Having given the detail of the teachings of these three religions, he leaves it to the readers to come to the conclusion that Islam is the best – and now the only one acceptable to God.
He also makes mention of the Balm of the Disciples which is well known by the name of Balm of Jesus. He cites it as a proof of the fact that when Jesus (as) was taken down from the cross, he was still alive and this balm was applied to his wounds.
(Published in 1895 CE)
The Christian missionaries had been opposing Islam and producing filthy literature against the person of the Holy Prophet Muhammad peace and blessings of Allah be upon him, since long. The Aryas a Qadian also followed suit and started accusing the Holy Prophet (sa) of various heinous deeds and in order to give more publicity to their unclear views, they began to publish posters. Hazrat Ahmed (as) very strongly felt that these posters must be answered. Moreover, the Arya leader, Pund Dayanand, was repeatedly and emphatically telling his followers that Nayog should be acted upon by their wives, daughters-in-law and daughters. Hazrat Ahmad (as) made a thorough research about the Nayog and felt it was necessary to expose this evil fully, more especially becaus the Aryas were laying blame at the door of Islam in connection with divorce and even otherwise.
Nayog means to allow a woman who has not been able to get an issue from her husband to co-habit with some other person and produce children for her husband. There could be nothing more abominable for a husband to tell his wife to have sexual intercourse with some other person to produce children for him. Hazrat Ahmad(as) exposes this evil, in this book of his and tells the readers how excellent the teachings of Islam are. Before closing the book he issues a notice to the followers of all the religions. Therein he says that it does not behoove any of them to be talking of a religion in such a way that feeling of others should be injured and the matter may have to be brought to the notice of the government, thus creating restlessness for the rulers. He makes a proposal to this effect:
1. Nobody should accuse the scriptures of others of what is to be found in his own scripture too.
2. If some people have published the names of the books which they revere as their scriptures, others should not refer to any other book; the reference should be made only to those books which have been published by those people as their sacred books.
The strangest thing that happened was that this proposal which could stop non-Muslims from abusing the Holy Prophet, peace and blessings of Allah be upon him, was vehemently opposed by the Muslim dignitaries.
This proposal was signed by more than four thousands persons; quite a large number of the names of those persons are included in the book. This proposal is dated 23rd September 1895.
It was originally written as an Address for a Conference of Religions which was held at Lahore (now in Pakistan). The conference was organized by a Sawami (Hindu) who called upon the representatives of different faiths to explain the teachings of their respective religions in connection with the following five topics:
1. Physical, moral and spiritual conditions of man.
2. Life after death.
3. The aim of life on this earth and
how that aim can be achieved.
4. What is the impact of our actions on the life in this world and on the life hereafter.
5. God-realization and how it can be contained; what are its sources.
The conference was held from 26th December 1896 and this address of Hazrat Ahmed (as) was read out by Hazrat Maulvi Abdul Karim, a great companion of Hazrat Ahmad (as). Since the whole of the address could not be read within the scheduled time, another day had to be added to the conference, so that the address could be completely read there.
After the conference a large number of newspapers expressed their spontaneous admiration for this address and admitted that this was the best of all. That is what God had told Hazrat Ahmad (as) beforehand and he had issued a poster to that effect.
Since then it has been printed in a book form several times in editions of thousands of each, and one edition of one hundred thousand. It has become almost the best known book in the Ahmadiyya literature.
Hazrat Ahmad (as) wanted to publish a magazine to be coming out every fourth month. Noorul Qur’an was the name given to that magazine. The first issue was published in June 1895 and was meant to be for June, July and August. The second issue was published for September, October, November and December 1895, January, February, March and April 1896.
The first issue starts with a note about the book Minanur Rahman and gives details of how Arabic is the mother of all the languages.
Then comes an instruction for guidance. This points to the excellence of the Holy Qur’an and calls upon the followers of other religions to prove their own scriptures to be from God.
As for the Holy Qur’an having been revealed by God and the Holy Prophet, peace and blessings of Allah be upon him, being a true prophet, Hazrat Ahmad (as) cites various arguments with verses of the Holy Qur’an and compares all his points with what the followers of other religions say about their own scriptures and their own prophets. He also takes up the question of salvation and explains the teachings of Islam in this respect, while comparing it with what Christianity teaches-or is said to be teaching-about salvation and forgiveness of sins. He also asserts that Trinity is not mentioned in the Gospels and therefore it could not be rightly called a teaching of true Christianity.
The issue number two of Noorul Qur’an contains a reply to a Christian who had written to Hazrat Ahmad(as) an abusive letter and had accused the Holy Prophet Muhammad, peace and blessings of Allah be upon him, of adultery. It is a detailed reply and it shows very clearly how excellent and great the Holy Prophet (sa) was. The objections are taken up one by one and crushing replies are given to the writer of the letter.
In this issue, Hazrat Ahmad(as) also mentions about his proposal to the government that nobody should accuse any religion of what is a part of his own teaching was rejected by the Muslim Ulema. He has named six or seven of them. The reason why this proposal was brought up by Hazrat Ahmad (as) was that he found a large number of books and brochures published by the Christians (and others also) against Islam- these books were actually very filthy. Such literature could be checked only if the government accepted the proposal of Hazrat Ahmed (as) and introduced a law to this effect. He remarked that by opposing his proposal these socalled Muslims had proved themselves to be the enemies of Islam.
Hazrat Ahmad(as) says that the noble religion of Islam is totally opposed to abusing others but so far as the followers of other religion are concerned they have abused Islam and all that belongs to Islam so much that if those books are kept in a place in the form of a pile, this pile will be no less than a 1000 feet high. The opponents of Islam have not yet put a stop to it. Every month thousands of publications are brought out which are most contemptuous.
HadhHazratrat Ahmad(as) is highly pained at the attitude of the Maulvis who are quite unmindful of what is going on. He asks if their mothers had been abused as the Holy Prophet (sa) has been abused or if their fathers had been accused as the Holy Prophet (sa) had been accused, could they maintain silence and would they not have been enraged. ‘Why then do they not do something about the abuses that are being hurled upon the Holy Prophet(sa)?’ he asks.
Then Hazrat Ahmed (as) takes up another letter from the Christian (to whose first letter this book is a reply) and answers some more allegations. He points out that it is due to the teachings of Christianity that a thing like ‘April Fool’ (full of lies) has become a part of the life of the Christians. The writer of the letter had said that it was only the Bible that taught what really sin is. Hazrat Ahmad (as) says, how strange that the Bible has nothing to say about the paths of righteousness and it does not guide the people to good deeds that are so very important for the life on this earth and life in the hereafter.
Abdulla Atham was the person with whom Hazrat Ahmed (as) held a debate at the end of which Hazrat Ahmad(as) had prophesied that he who was making a humble person his God would fall in the hell within fifteen months; Abdulla Atham did not die within this prescribed period. The Christians took it as a victory of their religion. Hazrat Ahmad (as) immediately clarified the position. Whatever he did on that occasion has been hinted at in the introduction of some other books.
When Atham died on 27th July 1896, Hazrat Ahmed (as) published the book Anjam-i-Atham. The book actually consists of four booklets, viz: Anjam-i-Atham, Khuda-i-Faisla (God’s decision), Da’wat-i-Qaum (Invitation to the nation) and Maktoob-i-Arabi Banam Ulama (A letter in the Arabic language addressed to the Ulema) but all these four books are collectively known as Anjam-iAtham, and to it is also added a supplement.
The first part of the book was written to remind the people of all the prophecies that had been made by Hazrat Ahmad(as) in connection with Atham. Hazrat Ahmad (as) says that on the passing away of Abdulla Atham on 27th July 1896, he likes to remind the public of all the prophecies that he had made foretelling that if Atham did not come forward to say on oath that he was not overawed by the prophecy and had not turned towards Islam, he certainly would not enjoy the rest of his life as he wanted to do. This rejection of the invitation to take oath would carry him away from this world. That is, Hazrat Ahmad (as) says, what has happened.
Then Hazrat Ahmed (as) also refers to the debate and asks his readers what proofs did Atham give of the Divinity of Jesus Christ (as). Hazrat Ahmed (as) quotes all the incidents which quite clearly show that Atham lived a life of fear during the fifteen months after the debate. The people might have thought that the death of Atham brought the matter to an end. It was not so.
In this book Hazrat Ahmad (as) says that if any of the Christians doubtswhat he says about the fear of Atham, he himself may come and swear on behalf of Atham and see what happens. He prophesies that such a person will not have another full year of his life; he will die before that.
The second part of the book is entitled ‘God’s Decision’. There is a drawing of God the Father, God the Son and God the Holy Ghost and Hazrat Ahmad(as) says that this is a Committee of Gods of the Christians.
The reason why he had to write this part of the book, as Hazrat Ahmad (as) says, was that since the Christians did not pay heed to what they were being told and they continued making mention of the Holy Prophet, peace and blessings of Allah be upon him, in a filthy language, it was now appropriate that a decision should be sought after from God Himself Who knows where the truth lies. He says that he is most anxious for such a decision and if the decision given by God is not in his favour he will forgo his property which was worth not less than 10,000 rupees, and he will also sign a declaration that Christianity has become victorious while he has been defeated. It was a prayer duel (Mubahila) that Hazrat Ahmed (as) wanted. The third part of the book is Da’wati Qaum (Invitation to the nation). This invitation is also for a prayer duel, it is for the Maulvis who called him kafir, Kazzab, Dajjal and the one who would be thrown into the hell.
HadhHazratrat Ahmad (as) says that since the campaign for calling him kafir is getting severer every day and it is not only the Ulema but the Faqirs and the Sajjada Nashin have also joined the procession, he feels it is necessary that God should be asked to give His decision. He claims to be the recipient of revelations and having been commissioned by God to reform the world, this, he says, is the basic of the prayer duel. He quotes some of his revelations and tells his readers that they can easily realise that he (Hazrat Ahmad (as) has been commissioned by God, that is what the revelations say.
He gives the names of a large number of Muslim Ulema and asserts that none of those who would confront him in the prayer duel would live more than a year. He stresses the point that even if one of them survives the scheduled period, he will declare himself a liar.
This prayer duel could never be held, for none of those Ulema accepted the invitation.
The next part of the book is a letter in Arabic addressed to the Ulema and dignitaries of India and other Islamic countries. Hazrat Ahmad(as) says that he is addressing this letter to the people who have been graced by God with His bounties and whom He has granted knowledge and understanding. The letter is in Arabic with translation in Persian, following it line by line. He says that it is in order to extend his message to a large number of people that he has written it in the language of the Muslims. He starts his message by telling the addressees that he has been raised as a Mujaddid to revive the religion of Islam in full accord with the prophecy of the Holy Prophet, peace and blessings of Allah be upon him, that a Mujaddid would be raised at the head of every century.
He further quotes some of the revelations that God vouchsafed him and makes mention of His bounties so richly granted to him. After this, Hazrat Ahmad (as) talks of the death of Jesus Christ (as) and cites the proof of the death, making it clear that that being the case it simply was not possible that he should have to come back in person.
He invites the people to come and stay with him and assures them that the light of his truth will shine on them and they will definitely see heavenly signs.
In this letter he also refers to the religious upsetting that the Christians were causing and tells them that this is the most appropriate time when the help of God should have come, to secure Islam against the attacks of the opponents.
Hazrat Ahmad (as) also tells his addressees of the glad tidings that he had been receiving about the birth of his sons and how those prophecies had been fulfilled. He does so with a special reference to the illustrious son who was born in fulfillment of the great prophecy he received at Hoshiarpur.
Next to this letter, Hazrat Ahmed (as) has notified that a false propaganda is being made against him that he is an enemy of the government. He refutes this propaganda with cogent proofs and asks the government to take note of it. This is followed by the supplement of Anjam-i-Atham. This book became the cause of the fulfillment of another prophecy of the Holy Prophet, peace and blessings of Allah be upon him, and that prophecy was to the effect that the Promised Mahdi would have a book with him with the names of three hundred and thirteen Companions of his. It was in this book that he published three hundred and thirteen names of his Companions.
He closes his book with the words: ‘O, the Maulvis of my opposite camp. If you are in doubt come and stay with me for a few days. I have tried all I could to explain the truth. Now, unless you can prove what I have said to be untrue, you have nothing to say. The signs of God are raining like a heavy downpour. Is there none among you who should come to me with a true (sincere) heart-not even one of you?
A Warner came to the world but the world accepted him not. However, God will accept him and make his truth known through severe attacks.’
‘Peace be on those who follow the truth.’
27th January 1897.
(Published in 1897)
Siraj-i-Munir contains the details of the fulfillment of thirty-seven prophecies which Hazrat Ahmad(as) had made on the basis of the revelations that he had been receiving. The prophecies about Lekhram and Abdulla Atham are particularly mentioned in great details. At the end of the book Hazrat Ahmed (as) had included the correspondence that he had with a godly person Ghulam Farid of Chachran Sharif. In his letters to Hazrat Ahmed (as) Ghulam Farid has shown great respect for him.
As an introduction to the prophecies that are mentioned in this book, Hazrat Ahmad(as) calls upon the people to ponder over the matter and decide themselves whether the support that he has received from God is ever given to the liars. He warns them to safeguard themselves against falling into the category of the people who fight against God and ruin themselves.
He emphatically tells his readers that there can be no prophet after the Holy Prophet (sa) except the one whom God calls a Prophet as a ‘shadow’ of the Holy Prophet (sa) He asks them what proof have they to support their view that he is a kafir?
He tells them that he has not talked contemptuously of any prophet and he has not gone against any established belief of Islam. Why should then he be called a kafir?
On the last page of the title of the book, Hazrat Ahmad (as) has published an announcement to the effect that if any Christian could prove that Jesus Christ (as) showed signs of the kind that he (Hazrat Ahmed (as) had shown-he wouldl give him 1000 rupees.
(Published in May 1897)
After the death of Lekhram in full accordance with the prophecy of Hazrat Ahmed (as) the Aryas raised a hue and cry and made a lot of propaganda to the effect that Hazrat Ahmad (as) had a hand in the murder of Lekhram. Hazrat Ahmed (as) said that he would like to excuse them, for they did not know anything about the revelation from God and His prophecies with their fulfillment. The prophecy had been actually made not less than seventeen years before the assassination of Lekhram. It has been fulfilled very clearly leaving no room for any doubts. He wanted the people to testify that the prophecy had actually been fulfilled. For this purpose, he published the book called Istifta. At the end of the book, he published a form to be filled by the people with their particulars. In Istifta he gives the details of the prophecy about Lekhram and asks his readers to ponder over the matter well.
He remarks that according to the Holy Qur’an and the Bible, the criterion of the truth of a prophet lies in the fulfillment of his prophecies and with this criterion they should judge him. He says that as long ago as the publication of Brahin-i-Ahmadiyya, he had been foretold that he would have to confront three trials. Those trials were:
1. The case of Abdulla Atham.
2. The mischief caused by Maulvi Muhammad Hussain, the like of which is not known in the history of the Ulema.
3. The mischief of the Aryas, and this is mostly connected with the activities of Lekhram and his death at the hand of an unknown person.
At the end of the book, Hazrat Ahmad(as) says that he intends to get all three things translated into English for circulation in Europe; for they (the Europeans) have more courage to help the truth.
(In Arabic-Published in 1897)
Hazrat Ahmad (as) refers to some of his books that he had written in the Arabic language and talks of their high standard. But despite the fact that they were of a very high standard, he says, the Sheikh of Batala (Maulvi Mohammad Hussain) had tried all he could to make the people refrain from those books. How he could justify himself in keeping the people away from these books, Hazrat Ahmad (as) says, is that he should prove himself to be so scholarly a person that he should be able to distinguish between the writings of different people.
Hazrat Ahmad (as) suggests a method. He says that he would mix up his writings with the writings of an Arabic scholar and then he would ask Maulvi Muhammad Hussain to separate the two. He also offers a prize of 50 rupees if the Maulvi did the needful.
Then he writes prose and poetry and throws a challenge to Maulvi Abdul Haq Ghaznavi and his colleague to present a writing of the same standard.
Hazrat Ahmad (as) started writing (the said prose and poetry) on 17th March 1897 and he gave them the same period as he himself was to take. (Published in 1897)
To start with, Hazrat Ahmad (as) says that this letter of congratulation is from the person who has come to the world to deliver the people from the innovations which have crept into religion, just as Jesus Christ (as) did; it is from the person who wishes to establish truth through peace and kindness and to teach the people how to love their Creator and how to worship Him, also how to be obedient and loyal to Her Majesty the Queen.
This letter in the form of a book was presented to the Queen through her officials on the occasion of her Diamond jubilee. In the book, Hazrat Ahmed (as) puts forward his claim and tells her that one of the proofs of the truth of a claimant is that he is accepted by a large number of people.
Hazrat Ahmad(as) also explains what Islamic Jihad really means and how it is different from what people generally think it to be.
He explains the position of Jesus Christ (as) and tells her that it is most improper to call Jesus (as) an accursed person. He preaches Islam to her in a way that it is an invitation to her to join this noble faith.
A meeting was held and a prayer was offered for the Queen -this prayer is published in Urdu, Punjabi, Persian, Arabic, English.
Professor Sirajud Din was first a Muslim, then he became a Christian. After some time he went to Qadian, stayed with Hazrat Ahmad(as) and became a Muslim again. But when he went back from Qadian (to Lahore) he again became a Christian and sent four questions and published them in a book form, for the benefit of the people in general.
The questions were as follows:
1. According to the Christian doctrine, the Christ came to the world to love mankind and sacrifice his life for them. Could it be said that the Founder of Islam also came for the fulfillment of these two purposes, or could something else be denoted better than the words Love and Sacrifice?
2. If Islam aims at calling the people towards the Unity of God, how is it that the followers of Islam had to wage war against the Jews in the early days, whereas it is well known that the scriptures of the Jews do not teach anything other than the Unity of God. Why is it necessary for the Jews and all others who believe in monotheism to become Muslims?
3. Which are the verses of the Holy Qur’an which deal with love between man and God, more especially those which refer to the love of God for mankind?
4. Jesus Christ(as) said about himself: ‘Come to me, you who are tired and depressed, so that I may give you comfort and I am the light and I am the way. I am the life and I am the truth.’ Did the Founder of Islam say this kind of words or did he say anything like that?
Hazrat Ahmed (as) has thrown a flood of light on these questions and he has explained at length that far better things are to be found in Islam. It is a masterpiece of criticism on the doctrines of Christianity. At the end of the book Hazrat Ahmad(as) invites the Christians to show signs, as he had done; they should also prove that God speaks to them and hears their prayers. He tells them point blank that they cannot do that, for these thing are now possible only through Islam-no other door is open. This proves, he says, that the Holy Qur’an is the Word of God and the promises that the Holy Qur’an has made are the promises from God.
This book was written just in one day. Its day of publication is 20th November 1898.
It was intended to be in four languages, viz: Arabic, Urdu, Persian and English. Originally the book was written in Arabic and its translation in Urdu was also done by Hazrat Ahmad(as) himself. The Persian translation was done by some other people. Before it could be translated into the English language, Hazrat Ahmad (as) felt that it should be sent to the press. Thus it was printed without the English translation. The English translation was published some years after Hazrat Ahmad (as) had passed away.
The reason why this book was written, as given by Hazrat Ahmed (as) himself, is that he wanted to give convincing proofs of the truth of his claim to those who did not believe in him; he has also shown sympathy for the Muslims who are negligent and careless, for he felt that it was in their interest that they should believe in him.
Hazrat Ahmad (as) dilates on the significance of the names ‘Mohammad’ and Ahmed and he describes most beautifully the excellence of the Holy Prophet, Muhammad, peace and blessings of God be upon him, thus proving to his readers that the Holy Prophet(sa) was the best of all the prophets. He has also given cogent proofs of his having been commissioned to undo the evil of the Dajjal. His revelations, he says, are replete with the news of the unseen (what is going to happen in future) and has been getting revelation since long.
As for the signs supporting his claim, he cites the eclipse of the sun and the moon. The death of Lekhram he mentions as a proof of the truth of the prophecies that are vouchsafed to him by God.
Hazrat Ahmad (as) starts this book with a reference to a Hadith which says that he who does not recognise the Imam of his age dies the death of an ignorant person. This Hadith, he says, is quite enough for a Godfearing person to make him search for the Imam of his age.
Further he says that by the word Imam here is not meant every person who has a dream or a vision or a revelation. Imam is very much different from that and it is that difference due to which his name is written on the heavens as the Imam of his age. The qualities that are very essential to be found in the Imam of the age are:
1. He should have a powerful character. Since the Imams have to confront vagabonds and people of low character they must have very high morals which will not let them be enraged or lose temper.
2. He should have the power (capability) of Imamat. That means that he should be very anxious to move forward on the path of righteousness, love of God, Godrealisation and other traits of that kind.
3. He should have great knowledge. Since Imamat requires that the person concerned should be anxious to make progress on the lines of righteousness he should subdue all his powers for this purpose and get himself busy with the prayer that God may increase his knowledge
4. He should be a man of determination. He should not know tiresomeness nor should he ever be despaired; he should also never become slack in his efforts.
5. He should always turn to God and seek His help. Whatever the odds that may come his way, he should always rely on God and ask for His help and be sure that His help would come.
6. He should be such that God vouchsafes his visions and revelations. It is mostly through revelation that the Imam gets spiritual knowledge from God.
Having described these things as the requirements for the Imam of the age, Hazrat Ahmad (as) says that he is the Imam of this age, and he fulfils all the conditions quoted above. The book includes a letter written by Maulvi Abdul Karim to a friend of his. Also a note about the Income Tax and a new sign of God.
Before starting the book Hazrat Ahmed (as) has published a notification for the general public. It says that though this book answers the attacks of the Christians in some of its pages, Hazrat Ahmad (as) has been very careful to address the readers in gentle words, and that despite the fact that the Christian publication Ummahatul Momineen has greatly incited the feelings of the people. Hazrat Ahmad (as) says that in view of the fact that the enemies of Islam have abused the Holy Prophet (sa), it is the right of the Muslims to pay them in their own coins, yet he has shunned harsh words. He further says that one of the purposes for which he has been commissioned is that he should believe Jesust (as) to be a true Prophet of God, he therefore simply cannot utter any words that might be derogatory to his status .
The book starts with an important statement about Hazrat Ahmad’s (as) poster dated 6th February 1898 in which he had explained his stand about the epidemic of bubonic plague. He says that some people have misunderstood him. They say that there is a contradiction in saying that such and such medicines should be used to cure the plague and also that this disease breaks out because of the misdeeds of the people.
In this connection he describes the relationship between the prayer and the means that are adopted to get rid of the disease.
Hazrat Ahmad(as) explains why the prayer (or supplication) has been made obligatory for the Muslims. He gives the following reasons:
1. So that man may always look towards God and thus his belief in the oneness of God may continue strengthening and he may always have the certainty that God alone is the Giver.
2. So that his faith in the acceptance of prayer is strengthened.
3. So that if the prayer is accepted from a different angle his knowledge of the secrets of God and also faith in His wisdom may increase.
4. So that if the acceptance of the prayer is assured through a vision or a revelation, the fulfillment of that revelation may increase him in God-realisation and that may add to his love of God and thus getting away from the sins he may attain to real salvation.
Next he defines Faith by saying that to accept a truth while it has not become altogether conspicuous, and his heart is still fighting against doubts and suspicions, is real faith. He who believes in a truth at such a time and he is anxious to be known as a truthful and love of truth in the eyes of God. God is always pleased with such a person and He, out of His pleasure, opens the doors of spiritual bliss for him.
As for ascertaining the truth of a claimant, Hazrat Ahmad (as) says there are four things that can help and give the required satisfaction:
1. The verses of the Holy Qur’an and the Hadith referring to the signs of the appearance of the claimant and also indicating the time of his advent.
2. The intellectual proofs which are conclusive and cannot be set aside nor can they be avoided.
3. The heavenly succour that is vouchsafed to him by God, including the acceptance of his prayers.
4. The witnesses of the godly people who through visions or revelations come to know of the truth of the claimant, even when the claimant is not there.
Hazrat Ahmed (as) also reminds his readers that his claim is based on the death of Jesus (as) Christ, for if he is still alive and coming back, how can anyone’s claim to be the Promised Messiah be true? He exhorts the people to take care of their faith, lest in a hurry or carelessness they become the losers, and tells them that God had fought with his enemies five times. It was like a wrestling, he says, and the enemies were defeated. These five instances are:
1. That of Atham.
2. Of Lekhram.
3. Religious conference where his address was considered to be the best.
4. The court case instituted by Dr Clarke, and
5. The case of Mirza Ahmad Baig of Hoshiarpur.
In connection with the bubonic plague that was raging in Bombay and some other places, Hazrat Ahmad (as) says that he has seen a vision which points to this plague spreading in the Punjab but he tells the people that it could be averted if they turned to good deeds.
Hazrat Ahmad (as) wrote this book in April 1896 and it was published on 20th November 1908. It was written with a view to correcting the wrong belief of the Christians and the Muslims that Jesus Christ (as) has gone to the skies alive and from there he will descend to this earth in the latter days. Hazrat Ahmed (as), says that the difference between the Christians and the Muslims is only this much that the Christians believe that Jesus(as) died on the Cross and was resurrected and carried to the skies with his human body and he is now sitting at the right hand of his father and will return to the world in the latter days to sit on the seat of judgement for the deeds of the people and whoever has not believed in him and his mother as Gods will be thrown into the hell. The Muslims say that Jesus (as) was not put on the Cross and, therefore, the question of his dying there does not arise) rather when he was taken hold of to be put on the Cross, an Angel of God took him with his human body to the skies and he is still there, alive. In the latter days he will descend from the skies putting his hands on the shoulders of two angels and the site of his coming down will be near the Minaret of Damascus or somewhere else nearby and unless a man accepts Islam immediately he (Jesust (as)) will put him to death.
Hazrat Ahmad (as) says that he is writing this book to correct the wrong views of all these people. He wanted to write ten chapters and an epilogue but he wrote only four chapters and thought that was enough. These four chapters contain the following:
1. Proof of Jesus (as) having come down from the Cross alive, as stated in the Gospels.
2. The proofs of Jesus (as) having escaped the death on the Cross, as mentioned in the Holy Qur’an and the books of Hadith.
3. Proofs supplied by the books on medicine. These books show that Jesus (as) was taken down from the Cross alive and certain medicines were applied to his wounds to get them healed.
4. Proofs from the books of history-these books show that Jesus (as) traveled to Nasibain, Afghanistan and India.
The book contains a map of the route on which Jesus(as) traveled to India.
Hazrat Ahmad (as) has expressed certainty that anybody who would read this book of his, be he a Muslim, a Christian or a Jew, he would certainly be convinced that the idea of Jesus(as) going to the skies is meaningless, a lie and a fabrication.
This book (published on 30th November 1898) narrates the biography of Jesus Christ(as) and also explains the real aim of the prayer duel Hazrat Ahmed (as) had been asking for.
At the very outset Hazrat Ahmad (as) draws the attention of his followers that the prayer duel with Maulvi Mohammad Hussain is to mature on 15th January 1900, they should, therefore, be on the look out for the result of this duel. He admonishes the members of the Jamaat to stick to Taqwa (fear of God) and not to answer the abuses of the opponents with abuses. He tells them that truth is always weak in the beginning but it is always destined to gain strength. He cites the life of the Holy Prophet, peace and blessings of Allah be upon him, in Mecca; the enemy there was very strong. Later on the Holy Prophet(as) won a victory over his enemies.
In the epilogue of the book Hazrat Ahmad (as) says that he is grateful to God that it has been proved that the tomb which is in Khanyar, Srinagar and is said to be the tomb of Yuz Asaf, is really the tomb of Jesus Christ (as); this has helped to prove the truth of his claim greatly.
This book was written in 1900CE, but it was published on 3rd October 1902.
It was a reply to a poster published by Maulvi Abdul Haq Ghaznavi that Hazrat Ahmad (as) had to write this book. The poster was very harshly worded and it also had quite a few sentences mocking at Hazrat Ahmad (as). As for the subject matter of the poster, Hazrat Ahmad (as) says: ‘The poster makes a two-pronged attack. First Mian Abdul Haq has referred to some of the prophecies which have either been fulfilled or await soon fulfillment, and he has misled the people to believe that they have not been fulfiled. The second attack that he has made is in connection with criterion of truth which I mentioned in one of my posters and which was to the effect that the sick should be cured through the prayers. Mian Abdul Haq does not agree to do so and the excuse which he has brought forward is that it is not possible to gather all the religious leaders from all the parts of India and the Punjab and also as to who will foot the bills.’
In this book Hazrat Ahmad (as) has given a crushing reply to both the attacks and he has also mentioned the blessings of God that were showered on him as a result of the prayer duel that he had with Mian Abdul Haq. These blessings refer to the help of God in the form of the advancement of the Jamaat, manifestation of the sign of God and financial help that he received from various quarters.
Hadbrat Ahmad(as) has also mentioned that Maulvi Abdulla Ghaznavi had said, as related by Munshi Mohammad Yaqub, that ‘a light has descended from the skies and that light is Mirza Ghulam Ahmad of Qadian.’
Maulvi Abdulla Ghaznavi also had a vision which is quoted by Hazrat Ahmad (as) on the authority of Hafiz Mohammad Yusuf. In this vision he saw that light had descended from the skies and the point of its coming down was Qadian but his children remained deprived of it.
Hazrat Ahmad (as) also invites Mian Abdul Haq to show from any verse of the Holy Qur’an or a Hadith that the word ‘Tawaffaitani’ meant something other than causing to die. Could he show, Hazrat Ahmad (as) asks, that it means being carried to the skies or coming down from there? Hazrat Ahmad(as) says that if Maulvi Abdul Haq’s prayers are heard as his own are, or if he can write Arabic as he does (Hazrat Ahmad(as)), or he can show heavenly signs, he (Hazrat Ahmad (as)) would admit that he is a liar.
Before closing the book, he has written a few pages in Arabic. In these pages he has presented arguments to prove the death of Jesus Christ (as) and the truth of his own claim.
(Published in February 1899CE)
In this book Hazrat Ahmed (as) compares his own views about the advent of the Mahdi with the views of those who call themselves AhliHadith or the Wahabis and shows that it is the Wahabis who believe in the advent of a Mahdi who will shed blood while his own belief is that the Mahdi has to work for the supremacy of Islam peacefully.
Hazrat Ahmad(‘s) intended this statement to be read by the officials of the government. He explains at some length what his claims are and what kind of prophecies he has been announcing to the general public. He asks the government to find out where the truth lies. He adds a detailed statement of his beliefs and his claim in Arabic and Persian and calls upon Maulvi Mohammad Hussain to do the same so that these statements could be sent to various countries for the people of those lands to know whose beliefs and views are sound and acceptable.
This book was started being written in the latter part of July 1899. It begins with a poem composed by Hazrat Ahmad (as) describing what a perfect man should be. He then goes on to mention the heavenly signs which God had shown in his support and calls upon the followers of all the religions to show heavenly signs, as he himself was doing. He based this invitation on the principle that a living religion always continues to produce people who, as the representatives and assistants of their Guide or Prophet. can show to the world that he still lives through his spiritual blessings; he is not dead in this respect. It is essential that he who is followed and who is taken as the intercessor and the granter of salvation should be a living prophet through his spiritual blessings. Hazrat Ahmad(as), having mentioned this principle, asserts that there is none who can compete with him in the showing of the heavenly signs. Those who did not believe in him, especially the so-called religious leaders of their respective groups, were told to hold a public meeting with an invitation to him as well and there they should pray, as he also would do, for a heavenly sign to be shown within a period of one year. In the supplement of the book, he mentions the prophecy about Lekhram and gives the names of 200 persons out of 4,000 who had openly admitted that it had been fulfilled
In the supplement number two, he cites the signs that had taken place in the form of fulfillment of prophecies or otherwise until 20th August 1899. In supplement number three, he has an appeal addressed to the government. This appeal was written on 27th September 1899. The supplement number four contains a revelation with a prophecy; it is dated 22nd October 1899. In supplement number five, Hazrat Ahmad(as) has prayed to God for a divine decision about his claim to make things clear to the people.
Then comes an announcement in which he gives a name to his followers. Says he, `The Holy Prophet(sa) had two names Mohammad and Ahmad, peace and blessings of Allah be upon him. The name Mohammad indicated that he would punish with sword those who would attack him with sword and the name Ahmad indicated that he (the Holy Prophet(sa) would spread peace all around. The significance of the name Ahmed (as) was made manifest first in Mecca and then it had to be manifested in the latter days, while the significance of the name “Mohammad” was made manifest in Medina where he had to put down the enemies by repelling their attacks with the sword.’
Hazrat Ahmad(as) says that since this is the age when the significance of ‘Ahmed’ was to be manifested, he has called his Jamaat Ahmadiyya Sect of the Muslims. Addressing the members of the Jamaat, Hazrat Ahmad (as) says that they must realise that they are the harbingers of peace and battles have nothing to do with the Jamaat. He congratulates them and prays that this name may bring down blessings on them. This announcement is dated 4th November 1900 and with it ends the book Tiryaqul Qulub.
It is worth mentioning here that on the title page of this book Hazrat Ahmad (as) writes in Arabic `Verily this book removes the suspicions of the sneakers. There is cure in it for the people and it will give consolation to the hearts and it will dispel the perturbed conditions and I have named it Tiryaqul Qulub (The Elixir of the Hearts).’
On 11th April 1900, the day of Eid-ulAzha, Hazrat Ahmed (as) delivered the sermon in the Arabic language and on his instructions it was noted word for word by Hazrat Maulvi Nurud Deen and Hazrat Maulvi Abdul Karim. Hazrat Ahmad (as) who knew the nature of this sermon (that it was a revelation), instructed the two of them to ask him at the same time if they missed any word for, once missed, it would be gone (which meant that he would not be able to repeat it).
The book Khutba-i-lihamiyya consists of five chapters. One of these is the Khutba-the revealed one-and the other four chapters were written later on. Because it contains the text of the Khutba, it was named Khutba Ilhamiyya. In this Khutba, Hazrat Ahmad(as) dilates on the philosophy of sacrifice. As for the other four chapters of the book, he explains his claim, in the light of the Holy Qur’an and the Hadith. There is also a supplement which is in the form of a poster or an announcement in connection with the Minarutul Masih. In it he has explained at some length the aims and objects of the Minaret and has proved that so far as the time factor is concerned, the mosque of the Promised Messiah is the Masjid Aqsa. This announcement was made on 28th May 1900.
As stated before, the Khutba was delivered on I lth October 1900, the remaining four chapters were written between May 1900 and October 1902. Thus it can be said that the book in its present form was completed in October 1902.
It is worthy of note that before the Iduz Zuha, Hazrat Ahmed (as) devoted some time to pray for himself and for his friends. He asked all those who were present at Qadian to give him their names with their addresses so that he could remember them in his prayers. On the day of Iduz Zuha, he told Maulvi Abdul Karim that he had been commanded by God to say a few sentences in Arabic to a gathering and he thought perhaps it was the gathering of Iduz Zuha that God wanted him to speak to. So Hazrat Ahmad (as) delivered the sermon in Arabic. At the end of it, and on the request of the gathering, Maulvi Abdul Karim got up to give an Urdu translation of the Khutba. Hazrat Ahmad(as) remarked that all the prayers that he had offered the previous day had been accepted and the delivery of Khutba in Arabic was to be a proof of their acceptance. He thanked God that the Khutba had been delivered in Arabic and the prayers had been accepted.
When Maulvi Abdul Karim was rendering the Khutba into Urdu Hazrat Ahmad (as) fell down in prostration for offering thanks to God and when he raised his head up he remarked that he had seen the word ‘Mubarak’ (Blessed) written in red ink and it was an indication of acceptance.
Hazrat Ahmad (as) says that he got up to deliver the sermon in Arabic and God the Almighty granted him power from Himself and the words were being uttered by him spontaneously, in a way that did not at all lie in his power. ‘It was like a hidden fountain gushing forth and I did not know whether it was I who was speaking or an angel was speaking through his tongue. The sentences were just being uttered and every sentence was a sign of God for me.’
In one of the chapters written later on, Hazrat Ahmad (as) discusses the condition of the world and tries to convince his readers that it is actually the need of the time that his advent should have taken place.
February 2nd 1900 was the day of Idul Fitr. Hazrat Ahmed (as), told the members of the Jamaat to hold a meeting on that day and offer prayers for the success of the British government. The Eid prayer was led by Hazrat Maulvi Nurud Din and the Khutba was delivered by Hazrat Ahmad (as). In this Khutba, he commented on the Chapter Annaas of the Holy Qur’an and reminded the listeners of the duties they owed to the government, especially because of the goodness of the government which it had displayed in various ways. After the Khutba, Hazrat Ahmad(as) told the gathering to pray for the victory of the British government in the battle that was being fought in Transvaal and then led a silent prayer for this purpose. He also collected some amount to be sent for the injured in this battle. Since this meeting was convened to offer prayers it came to be known as the Prayer Meeting.
(Written in 1900 in Arabic with Persian translation; published in 1910)
Hazrat Ahmed (as) had been receiving revelation to the effect that the people of various Islamic countries would believe in him and the kings will seek blessings from his clothes. Then at a certain stage he thought of compiling a book giving details of what God had taught him and to make it a convincing proof of the truth of his claim. He remarked that it would be a present from him to the Chiefs of Arabia and Syria and also that he had prayed to God that the book might prove to be a blessing for the virtuous people.
The title page of the book says that Lujja-tun-Nur is addressed to the Ulema of Arabia, Syria, Baghdad, Iraq, Khurasan, so that the canals of certainty and God-realisation may flow in the folds of faith.
In the first chapter of the book, Hazrat Ahmad(as) narrates his own biography and also mentions his revelations, and explains the needs of the time and why God has raised him as a Reformer. He also makes reference to the sectarianism of the Muslims and therefore the need for the righteous judge who should remove the differences and bring the people back to the pristine purity of Islam.
It seems as if Hazrat Ahmad (as) wanted to write many chapters of this book but having written only one chapter his attention was diverted to other important and urgent matters and therefore he ended the book with only one chapter. He says that today the enemies of Islam have despaired and they are not in a position to attack Islam any more. He also says that all the conditions necessary to be had by a Reformer are, with the grace of God, found in him and God has blessed him greatly.
He refutes the allegations brought up by his opponents that he has used derogatory words for the righteous Ulema. He says, `I seek refuge with Allah against being contemptuous to the virtuous and pious Ulema and the other gentry, whether they are Muslims or Aryas or Christians or followers of any other religion. Rather from among the foolish people and those who do not talk sense-we refer only to those who have crossed all the bounds. As for those who do not abuse, we talk good of them and we respect them and love them like our brothers.’
Hazrat Ahmed (as), mentions his great prophecy that God will help him so much so that his message will reach all the corners of the earth.
This book was published on 22nd May 1900. In it Hazrat Ahmad (as) has explained the true nature of Jihad and its philosophy. Referring to the Holy Qur’an and Hadith, Hazrat Ahmed (as) proves the fact that the battles that the Muslims had to fight in the early days of Islam were actually forced on them; that was a temporary phase and it had to be resorted to with a view to establishing religious freedom. Islam, he asserts, is a religion which stands for peace and freedom of religion more than any other religion.
Hazrat Ahmad (as) has dilated on the question of Jihad in many of his books and it was mostly due to the fact that the object of his advent was to make Islam dominate all other religions through arguments. The main criticism against Islam by the European philosophers and orientalists was that Islam was spread at the point of the sword. This idea had to be rectified and, therefore, Hazrat Ahmad (as) discussed Jihad in various writings of his.
He had also to deal with this subject because:
1. He claimed to be the Promised Messiah and the generality of the Muslims believed that the Messiah and Mahdi would take up a sword to convert the non-Muslims to Islam. He had to refute this idea.
2. A few years before his own claim, the Mahdi of Sudan had fought against the British forces; he was defeated. The British government could not afford another experiment of that kind.
3. Some Ulema were busy reporting Hazrat Ahmed (as) to the govern-ment that he was working against the constituted authority. Their lies had to be exposed.
4. The Christian missionaries who could not stand his attacks on Christianity felt that it was a good plot to undo his work by proving him to be antigovernment.
5. Only a few years before, he claimed to be the Messiah and Mahdi, there had been a rising in India-that of 1857. The government was made to believe that this was all the work of the Muslims who wanted to regain their lost glory.
All these things in view it can be easily understood why Hazrat Ahmed (as) felt the need for explaining the issue of Jihad in many of his books.
Hazrat Ahmad (as) said that it was Islamically wrong to fight against a government which did not interfere in religious affairs and which took upon itself the responsibility of maintaining law and order and granting security and safety to the people. Addressing those who said that he was flattering the British government, he says: `O ye the ignorant people! I do not flatter this government. The truth is that it is unlawful according to the Holy Qur’an to fight against a government which does not interfere in profession and practice of faith, nor it uses sword to stop us from making progress in our religious affairs, for the government also does not fight a religious battle.’
He explains the meaning and significance of the word Jihad and tells his readers that it really demands a struggle. He gives a
detailed account of what the misguided Maulvis think of Jihad and how they mislead the people to acts of violence. He further remarks that on the one hand the ignorant Maulvis have wrong notions about Jihad and on the other hand the Christian missionaries have also told false stories to the people, they have published a lot of literature to misrepresent Islam and thus they have caused discontent and unrest. He tells his readers that all this could be tolerated before this time, but now that he has appeared and has explained all the things very convincingly, there should be no excuse for the people to act the same way as they did before. He admonishes the members of his Jamaat to shun the unclean habits of violence and they should know that they have to avoid disorder and disturbances and they have to show sympathy for their fellow beings. They should clear up their hearts, for by doing so they will begin to resemble the angels. Unclean is the religion which has no sympathy for human beings. Attacking the non-Muslims, and calling it Jihad is not the Islamic Jihad in the least, he says.
Hazrat Ahmed (as) suggests to the government that a law should be passed placing a ban on writing about other religions. This could be done for an experimental period of some years.
In the supplement of this book Hazrat Ahmad (as) explains his claim of being Jesus Christ (as) in his second advent and also Mohammad Mahdi. He points out that he does not mean to say that he is actually Jesus Christ (as) or the Holy Prophet Muhammad (as), peace and blessings of Allah be upon him. ‘Those who have not read my books can be led to believe (by misleading people) that I believe in trans-migration but that is far from the truth.’
He further explains the responsibilities that have been placed on his shoulders by the position that he assumes being the image of those two great prophets referred to before. He calls upon the government to invite the followers of various religions to show heavenly signs or make a prophecy that should be fulfilled. That, he says, will settle the issue of his claim being true or otherwise.
Hazrat Ahmad (as) say s that this book has been published in order to make truth easily understandable by the common man and he has offered a prize of 50 rupees also if the Golarhvi could answer and refute his arguments. This announcement concerning the prize of 50 rupees is published on the inside title. The book itself starts with the offer of a prize of 500 rupees and it is addressed to Hafiz Mohammad Yusuf and many other people who are mentioned in the text. The first name among the addressees is that of Maulvi Pir Mehr Ali Golarhvi.
Hafiz Mohammad Yusuf, Hazrat Ahmed (as) says, has said it emphatically in a gathering of well meaning persons that a false claimant to revelation could live as long as twenty-three years after his claim, he can even live longer. In other words, what Hafiz Mohammad Yusuf says is that to live twenty-three years after the claim of being a recipient of revelation is not proof of the truth of the claimant. Hazrat Ahmed (as) says that Hafiz Mohammad Yusuf’s assertion is not correct. He quotes the Holy Qur’ an to prove his case (wa low taqawaala alaina ba’zal aqaweel laakhazna minho bil yamin summa laqata’ana minhulwatin).
Hazrat Ahmad (as) says that Hafiz Mohammad Yusuf should not have disagreed with the verse of Holy Qur’an, of course what he could do was that he should have asked him (Hazrat Ahmed (as) for a proof of the truth of his claim.
Hazrat Ahmed (as) says that just as so many signs of God have been fulfilled in his case, he very much likes that the proof of his truth should also be presented to the people from the angle of his having lived more than twenty-three years after he claimed to be the recipient of revelation from God. He therefore offers a prize of 500 rupees to anyone who could prove that one could live as long as twentythree years after falsely claiming to be recipient of revelation from God. Hazrat Ahmed (as) next quotes his revelations of which he had been a recipient since long more especially those which are recorded in Brahin-i -Ahmadiyya.
There is a chapter on Jihad. In this chapter Hazrat Ahmed (as) tells his readers that Jihad is now suspended in accordance with the Hadith; it can be resorted to when the conditions prescribed by God and His Prophet, peace and blessings of Allah be upon him, demand. Then follows a letter in Arabic addressed to Muslims of the Punjab, India, Arabia, Persia and other countries in connection with the suspension of Jihad. He asks them to compete with him in giving the news of the future, and if that be not possible in the acceptance of the prayer and if that also be not possible, in writing the commentary of the Holy Qur’an. Then, whoever wins should be considered better of the two.
The next chapter is a reply to Pit Mehr Ali Shah Golarhvi. Hazrat Ahmad (as) had asked him to pick some verses of the Holy Qur’an by lots and write a commentary on them. Whosoever could write better could be considered on the right. But Mehr Ali Shah declined the offer and issued a poster demanding that first a debate be held and if Hazrat Ahmed (as) is defeated he should take Baiat at the hands of Mehr Ali Shah and after that the writing of the commentary could be taken up. Hazrat Ahmed (as) exposes the hollowness of this demand by saying that there was no point in writing the commentary after one of them had taken Baiat at the hand of the other. He refers to his books (almost forty at that time) and says that so far as arguments are concerned everything has been said and made clear. Here, he starts proving once again that Jesus (as) had actually died; that is what the Holy Qur’an and Hadith say. He quotes verses of the Holy Qur’an and the text of the relevant Hadith.
Having proved the death of Jesus Christ (as), Hazrat Ahmed (as) says that the second step is to show that the Promised Messiah was to be a follower of the Holy Prophet, peace and blessings of Allah be upon him. Here also he quotes the Holy Qur’an and Hadith and proves that it simply was not possible that the Promised Messiah had been some-body other than one of his followers.
In the epilogue, Hazrat Ahmed (as) says that according to the Holy Qur’an and the previous scriptures the appearance of three types of people is a sure sign of the advent of the Promised Messiah, Those three types are:
1. Masihud Dajjal, i.e. the vicegerent of Iblis (Satan). The person or the people who cover up the truth and misguide the people.
2. The appearance of Gog and Magog. According to the Torah, the people of the Western countries are Gog and Magog. Quite a number of their signs are mentioned which can prove conclusively as to who the Gog and Magog are.
3. The worms of the earth, i.e. the people who talk of God and their hearts are glad that they believe in God but the heavenly spirit has not entered into them and they are, therefore, the worms of the earth.
In this epilogue, he also quotes the prophecy by Daniel, in Hebrew with its transliteration and Urdu transIation. There is also a supplement to the book. In this supplement Hazrat Ahmed (as) gives a gist of the proofs of his being the Promised Messiah.
The full name is Arba’een-li itmami Hujjati alal mukhalifin, i.e. Forty brochures to give a convincing proof to the opponents.
Hazrat Ahmed (as) intended to publish forty brochures at an interval of fifteen days; the publication was to contain the proof of the truth of the claim of the Promised Messiah. The idea was that every brochure would be one or two pages or at the most four pages, but the second, third and fourth issues became so big (in volume) that Hazrat Ahmad (as), feeling that the need had been fulfilled, discontinued the publication. The name Arba’een stayed on as it was proposed in the beginning.
In the first issue he says that he has been sent to reform the world and that he has to do his work just like Jesus Christ. It is for this reason, he says, that he has been called the Promised Messiah. He has been commissioned to show signs which are not in the power of man and by meekly and humbly trying to draw the people nearer to him; this is how he has to spread the light of the truth.
He further says that the main cause of his sympathy for the people is that he has found out a mine of gold and diamonds and he would like them to share this treasure with him. This mine really is God-the true God Who is shown to mankind by Islam and Prophet Mohammad, peace and blessings of Allah be upon him, and God also has, he says, revealed to him that these names are his. He further remarks that the time also demands that these should be his names. He invites the people to compete with him in heavenly signs and says that if anyone can show the signs that he has been showing, or if anyone can comment upon the Holy Qur’an as he has done, he will admit that his claim is not true.
He also calls upon the Christian missionaries to think over these things. It is they who had been shouting at the top of their voice that the Holy Prophet, peace and blessings of Allah be upon him, did not show any sign or miracle. Having seen Hazrat Ahmad, could they say the same thing now conscientiously?
Hazrat Ahmed (as) says that since man has been created to know God and to worship Him, God likes him to do these things and that is why whenever the darkness envelopes the world and the people go far away from the spiritual realm and begin to devote their lives for worldly affairs and they deride at the signs of the prophets of yore, God’s jealousy decides to manifest itself and He sends a Reformer to bring the people back to Him.
He further remarks that he is the one who has been raised at the head of the fourteenth century to revive faith and to give God realization to the people. He refers to the heavenly signs that were being shown in his support. To assure the people that he is true in his claims, he swears in the name of God and tells them that it simply is not possible that swearing falsely should-produce good results.
Some people had objected to the use of ‘Alai his sa lato wassalam’ (may peace be on him) with the name of Hazrat Ahmad (as). He points out their mistake by saying that he is the Promised Messiah and what to talk of others, even the Holy Prophet, peace and blessings of Allah be upon him, has said that whoever meets him (Hazrat Ahmed (as), should convey his greetings to him. Moreover, he says that there are hundreds of places in the commentaries of Hadith where this thing is written in connection with the expected Promised Messiah.
He refers to his revelations and says that God has given him great honour; why should the people, then, not do the same.
He cites proofs of the truth of his claim and explains at some length the facts about the death of Jesus Christ (as). He asks the Ulema to pray to God that if he (Hazrat Ahmed (as)) is not true in his claim and is a blot on the name of Islam, he should be removed from this world, i.e. he should die. He also offered to pray that God may show a clear sign. In fact it was a prayer duel to which he was inviting. All this shows his great anxiety to prove to the people that his claim was not a false one. He was perturbed to see that the people were not trying to understand and they were losing a lot on the spiritual side of their life.
This issue reproduces the poster with the prize worth 500 rupees which also appears in the Tohfai-Golarhviyya.
Hazrat Ahmad (as) starts this issue by giving a gist of what he had said in Arba’een No. 3 and then goes on to quote the prophecies of the Torah in connection with the false prophets; he also quotes some prophecies from some other scriptures.
At the end of those prophecies he announces to his readers that although he intended to publish 40 issues of Arba’een, he was closing it after the fourth issue. The reason he gives is that in the beginning he thought each issue would be one, two or at the most four pages but issues Nos. 2, 3 and 4 had grown in volume and the purpose had been fulfilled. That is why he is bringing it to an end, he says.
Next he gives some pieces of advice to the members of his Jamaat. He tells them to strengthen their faith and straighten their paths and try to please God. He reminds them that they are in a tavern, where people wait just for some time and then they repair to their original abodes. They should not get themselves engrossed in the affairs of the world, rather they should make the best use of the little time at their disposal.
After these pieces of advice Hazrat Ahmad (as) addresses those who show haste in criticising and are thus deprived of the blessing of believing in him. He tells them not to be led by their doubts and suspicions. He also advises them to think over their accusations which some of them have brought against him that he has misused their money which they paid him for Brahin-i-Ahmadiyya. He says that if anyone thinks that he (Hazrat Ahmed (as)) owes him anything he should ask for it and the money will be paid back; of course, they also should return all the four parts of Brahin-iAhmadiyya which they have received. This announcement is dated 15th December 1900.
Next comes an announcement in bold letters for a spiritual duel for Islam. Hazrat Ahmed (as) draws the attention of his readers to the poor condition of Islam and compares it with a child which is in the mouth of a wolf. He tells them that Islam is in danger from two sides: (1) From inside, i. e. due to the discord of the Muslims and their internal dissensions, and (2) The attacks of the non-Muslims which are severer than they have ever been since the creation of Adam on this planet. He then tells them that it is in these circumstances that God has raised him to revive this noble religion and see it dominant in the world. He refers to the other godly people who were told by God in their visions or through revelations that he (Hazrat Ahmed (as)), was the Reformer of this Age.
As a supplement to Arba’een Nos. 3 and 4, he invites the Muslims to think over his claim. He says that God has showered these Bounties on him and this thing does not happen except in the case of those who are very near and dear to God. Then he repeats the proofs of his truth. He advises the Maulvis not to abuse him, rather, if they sincerely think that his claim is a false one, they should gather together in the mosques and pray against him. If they are on the right and he on the wrong, he assures them he will not prosper, rather an end will be put to him and to his dispensation in no time.
At the end of this invitation he says very emphatically that the blessings of God that are being showered on him are like a surety with him that their prayers against him will not be accepted, however fervently they might pray. He closes it with the words: `The heavenly signs from God are pouring down like a rain though the unfortunate people are sitting at a distance, raising objections. What can be done about the people whose hearts have been sealed? O God, show mercy to the Muslim nation. Amen.’ (This invitation is dated 29th December 1900.) He also quotes the Bible in Hebrew and gives its transliteration and translation in Urdu. This quotation carries the prophecy about the false prophets and it is taken from Deuteronomy chapter 18 verses 18-20.
Ijaz-i-Ahmadi is a supplement to the Nuzulul Masih and it was published on 15th November 1902 offering a prize of 10,000 rupees. The title of the book says that it was written on the request of Maulvi Sana Ullah, one of the bitterest opponents of Hazrat Ahmad (as), and it was completed in five days. It also mentions Pit Mehr Ali Shah, Maulvi Asghar Ali, Maulvi Ali Haiti (a Shia). Hazrat Ahmad (as) says: `The skies have borne a witness for me so has also the earth, but most of the people of the world have not accepted me.’
He mentions the prophecy about Lekhram and describes its details and fulfillment. He refers to a book written by a Jew who, he says, is just like Sanaullah or Mohammad Hussain, for he says that Jesus Christ (as) did not show a single miracle nor any of the prophecies of his were proved true.
He then asks: `Tell me, what is the difference between this Jew and Maulvi Mohammad Hussain and Mian Sanaullah; are their hearts not similar? Behold how they tell the untruth by uttering the words that none of my prophecies has come to pass, whereas the fact is that all the prophecies that I made have proved true.’
He further says: `How strange that my opponents raise such objections as make them deprived of Islam, for their objections are the same that were raised against the other prophets as well. Had they been endowed with Taqwa (fear of God), they would have never raised these objections.’
He pointedly says that for almost twelve years he did not realise that God had called him the Promised Messiah in the Brahin-i-Ahmadiyya, in very forceful words, and he was still holding to the traditional belief in the second advent of Jesus (as) (in person). When twelve years had elapsed, then the time came that the truth of the matter should be made manifest for him. Then he started getting revelations one after the other which clearly said that he was the Promised Messiah.
He throws a challenge to Maulvi Sanaullah for a prayer duel and he also gives the wording of the prayer.
He adds a poem in Arabic about which he says that he prays to God that it should prove to be a sign for the people and nobody else should be able to compose the like of it.
The book concludes with an announcement for a prize of 10,000 rupees for anyone who would write a poem like the one mentioned above and also refute the arguments written in the Urdu language.
This is a review of the debate between Abu Saeed Mohammad Hussain and Maulvi Abdullah. The former laid undue stress on the authenticity of Hadith and the latter rejected the Hadith altogether.
In this review Hazrat Ahmad (as) points out the mistakes of the two of them. He says:
`The straight path which I should like to make known through this article is that the Muslims have three things to guide them for Islamic affairs.
1. The Holy Qur’ an which is the word of God and which is not excelled by any writing in authenticity; there is nothing doubtful in it.
2. The second thing is the practice of the Holy Prophet Mohammad, peace and blessings of Allah be upon him. And when I talk of the practice I do not link it with the terminology of Hadith. I do not take the Hadith and the Sunnah to be one and the same thing. They are different from one another. The practice actually means that practical tradition which was acted upon by the Holy Prophet (sa) and was there since the starting point of the revelation of the Holy Qur’an. Or we can say that the Holy Qur’an is the word of God and practice (Sunnat) is the work of the Holy Prophet, may peace and blessings of Allah be upon him. It has always been the practice of God that the prophets bring the word of God for the guidance of the people and they put it into practice and tell others also to do the same so that its practicability becomes beyond any shadow of doubt.
3. The third thing for the guidance is the Hadith and by Hadith I mean those traditions which were collected almost 150 years after the Holy Prophet, peace and blessings of Allah be upon him. Thus the difference between the Sunnat and the Hadith is that Sunnat is a practical demonstration which takes place continually and was started by the Holy Prophet(as) himself and stands second only to the Holy Qur’ an. Just as it was the commission of God that he should spread the teachings of the Holy Qur’an, so also was he commissioned to show its practicability to the people.
Hazrat Ahmad(as) says on the title page: `I have compiled this book with the help of God, the Gracious, and I swear by God that it has been compiled with the help of God and not by the power of man and verily it is a great sign for the one who thinks deeply and who fears the one who is the Judge (God) and I have called it Mawahibur-Rahman. And I, Ghulam Ahmad, am the servant of Allah, the One, may God protect me and help me. He has made my town, Qadian, the home of peace and the place where the noble angels descend.
Mustafa Kamal Pasha, the editor of Al-Lewa (which was published from Egypt), received a handbill in the English language which contained the claim of Hazrat Ahmad(as) and also the promise of God that Hazrat Ahmad(as) and his sincere followers would remain safe against the attack of the bubonic plague. The handbill also stated that since this was a promise from God, Hazrat Ahmad(as) said that there was no need for him and all those who lived in his house to get the inoculation. The editor objected to it and said that to tell the people that they should not get themselves inoculated was going against the law of nature, for the necessary means must be adopted to ward off sickness and he further remarked that it was going against the teachings of the Holy Qur’an as well. He quoted the verse `wa la Tulqu bi aidikum ilattah lokati’.
It was in reply to this objection that Hazrat Ahmad(as) wrote Mawahibur Rahman in Arabic; it was published in January 1903. In addition to the answer given to the editor, Hazrat Ahmad (as) also makes mention of the beliefs of the Jamaat and the signs which God had shown during the past three years.
The book contains a chapter on `Our Beliefs’ and another on the `Teachings for the Jamaat’. In the chapter `Our Beliefs’ Hazrat Ahmad (as) says, `Verily, we are Muslims, we believe in the Furqan, the Book of Allah, and we believe that our Chief, Mohammad, is His Prophet and Messenger and that he brought the best of religions. We also believe that he is the Khatamul Ambiya and there is no prophet after him except who is brought up by himself through his grace and who appears in accordance with his promise. God speaks to His friends in this Umma.’
And he lists all the beliefs that go to make a Muslim in the chapter `Teachings for the Jamaat’. He says, `Nobody can join his Jamaat unless he first professes to be a Muslim and who follows the book of Allah and the Practice of our Chief who is the best of the whole creation (i.e. the Holy Prophet Mohammad, peace and blessings of Allah be upon him). Next he cites the belief in Allah, the Messenger, in the Day of Judgement, the Heaven and the Hell. And like this, he makes mention of all the teachings of Islam and urges followers to stick to them, for Ahmadiyyat is nothing new; it is simple and pure Islam.
In the early part of 1903 some of the newly converted Muslims published a handbill in which they appealed to the Aryas, the Hindus and the Sikhs, in very polite words, to prove the truth of their religions through prayers and prayer duel or by holding a religious conference. On 8th February 1903, the Aryas published a reply to this handbill, the reply was full of filthy abuses; they also talked of the Holy Prophet, peace and blessings of Allah be upon him, very disrespectfully and accused him of various things in a very contemptuous way. The Aryas, in this handbill, also abused and wrote dirty things about Hazrat Ahmed (as) and his followers. It is this handbill that has been replied to in the book Naseem-i-Dawat. Hazrat Ahmad (as) had no intention of answering this handbill because of its filth but he received a Divine Command to answer it. He says:
`God has addressed me in a special revelation and said that you should write a reply to it and that I am with you.’ Hazrat Ahmed (as) further says: `I was very pleased to receive this revelation, for I felt that I would not be alone while replying to this handbill. So I got up with the power of God and I wrote this reply with the help that I received from Him. With the help of God I decided that despite the fact that they had hurled abuses on the Holy Prophet (sa) I would be very polite and courteous in my reply, and then leave it to God to decide. But before I start writing the reply I should like to advise the members of my Jamaat that on hearing the abuses the people hurl on the Holy Prophet Mohammad, peace and blessings of Allah be upon him, and the contemptuous words they have used about me and about the members of the Jamaat (he has mentioned some of those words), they should be patient. I do realise that when one is being abused or his religious leader is being abused it is not easy to suppress one’s feelings, but I ask you that if, when you hear the abuses you do not show patience, where lies the difference between you and the other people? This is not a thing that is happening to you alone, it has happened to the other divine communities before you. Every true dispensation that has ever been established has been opposed by the people. Since you are the inheritors of the truth, the worldly people must oppose you.’
One of the points they had raised was that unless one reads all the four Vedas one should not be converted to Islam or to any other religion. Hazrat Ahmad(as) tells his readers what is enough to know before one could change his mind for another religion. He points out three things. One, what does a religion say about God? Two, what does that religion say about the nature of man and how does it like the people to deal with one another and whether there is anything that stands in the way of uniting the people in the bond of mutual relationship? Or, does it teach him good morals, or does it drag him to shameless acts? Three, that religion must not present a fake God or a God who lives only in stories of the olden days.
Having mentioned these three things in detail, Hazrat Ahmed (as) compares the teachings of Christianity, Arya religion and the Holy Quran. This comparison covers three chapters and is quite detailed.
In this book, published on 8th March 1903, Hazrat Ahmad (as) has helped the Sanatan Dharam people to understand some points of their religion. He takes up Nayog, i.e.. the wife of a person going to someone else for sexual intercourse in order to beget children. He tells the Aryas how repulsive this teaching of their religion is to the human conscience. In the epilogue to the book, Hazrat Ahmed (as) repeats, in different words, what he had said in Naseem-i-Dawat in connection with the principle of changing religion.
Tazkiratush-Shahadatain was published in 1903 and it has two parts. One part narrates the incidents leading to the martyrdom of Hazrat Sahibzada Abdul Latif, may God be pleased with him, who was a great Chief of Khost Afghanistan, and of his pupil Hazrat Mian AbdurRahman, may God be pleased with him. All this is written by Hazrat Ahmed (as) in the Urdu language. The other part of the book is in the Arabic language and it consists of three brochures, viz. Al waqto waq tud Duai-wa-la waqtul malahim wa Qatlil a’dai (i.e. This is time for prayers and not the time for fierce battles and beheading of the enemies); ZikroHaqiqatul Wahyi was Zarabhusulihi i.e. a narration of the truth about the revelation and how to have it); the third brochure is named Alamatul Moqarra’bin (i.e. The signs of those who are near to God).
The basic theme of TazkiratushShahadatain is the martyrdoms of the first two martyrs of the Ahmadiyya Jamaat and how the two of them accepted Ahmadiyyat. Both these incidents took place in perfect accordance with the revelation recorded in Brahin-i-Ahmadiyya; the revelation reads: Shatani Tuzbahanikullo man alaiha fan, i.e. Two goats will be slaughtered and everybody has to die. The fulfillment of this prophecy provided a very convincing proof of the truth of the claim of Hazrat Ahmad (as).
Hazrat Ahmed (as) explains at full length all those arguments which convinced Hazrat Sahibzada Abdul Latif of the truth of Hazrat Ahmad and he also mentions sixteen points of similarity between himself and Jesus Christ (as) The details of the incidents of martyrdom are harrowing ones and make the hair raise up and blood begin to boil but Hazrat Ahmed (as) exhorts his followers to give preference to religion over the worldly affairs and to bear the hardships with a cheerful mood. Along with this exhortation, he mentions, in brief, the belief that he wishes his Jamaat to hold. As for the truthfulness of his claim, he says:
`There is no flaw that you can pick in my life before my claim, nor can you accuse me of any fabrication or lie or deceit. If you could find any of these things perhaps you could say that being in the habit of telling lies he has now told a lie about his claim. Who of you is there who can criticise my life before the claim adversely? This really is the grace of God that from the very beginning of my life He has kept me on the path of righteousness (Taqwa) and there is a proof of the truth of my claim in this fact for those who can ponder over it.’
He also makes a prophecy about the bright future of the Ahmadiyya Community, says he: `O ye all the people, listen, this prophecy is from Him Who has created the earth and the skies that He will make this Community of His own to spread in all the countries and my followers will have an upper hand over all others in matters of arguments and proofs. Those days are approaching, rather they are at hand, that this and only this will be the religion in the world commanding respect from all the people.’
At the very start of the book, Hazrat Ahmed (as) tells his readers that when the world became full of sins and disobedience to God, He sent him to reform the people. Hazrat Ahmed (as) says that having received the Command from God he started telling the people about the work for which he had been commissioned, through his speeches and writings; he told the people that he who was to come at the head of the fourteenth century to revive the religion was none but he himself. He was commissioned, he says, to see that the faith which had been lifted up from the world is restored and through the grace and power of God, he should draw the people back to a reformed position and to the state of righteousness; also that he should point out and remove the errors into which they had fallen.
Then he mentions the signs that had to take place at the time of the appearance of the Reformer of the fourteenth century, as mentioned in the books of Hadith; he quotes some of revelations which are in Arabic and gives their Urdu translation.
It is after quoting these revelations that he narrates the incidents of the martyrdoms and explains the details of his claim and the fulfillment of the signs as he narrated to Hazrat Sahibzada Abdul Latif which convinced him of the truth of the claim of Hazrat Ahmed (as)
As for the second coming of Jesus Christ(as), he makes it quite plain that if there was anybody who should have come back to the world in person it was the Holy Prophet Mohammad, peace and blessings of Allah be upon him, and not Jesus Christ (as).
He also swears by God that more than two hundred thousand signs had been shown by him and no less than ten thousand people had seen the Holy Prophet, peace and blessings of Allah be upon him, in their dreams and he had confirmed to them that he (Hazrat Ahmed (as)) was true in his claims. Some of the people, he says, who have confirmed the truth of his claim are the people who are followed by no less than hundreds of thousands of people.
Hazrat Ahmed (as) also mentions and explains some of his prophecies which some of the people said had not been fulfilled.
Having narrated the events leading to the martyrdom of Hazrat Sahibzada Abdul Latif, Hazrat Ahmad says: ‘O Abdul Latif, may God shower thousands of His Mercies on you, for you have proved your sincerity in my own lifetime.’
There is a separate chapter headed as ‘Some pieces of advice for my Jamaat.’
In it he exhorts the members of the Jamaat to prepare themselves for the next world in the same way as did the Companions of the Holy Prophet, peace and blessings of Allah be upon him. He tells his followers that unfortunate is the person whose all thoughts are centred on this world and says that `if there is any such person in my Jamaat he should remember that his being a member of my Jamaat is meaningless, for he is like a dry branch which will never bear any fruit.’
Coming to the Arabic portion of the book, the first brochure dilates on the need of making the people understand what Islam is and what it stands for. This, he says, should be done by the word of mouth and by the pen. He condemns the idea of killing the people for the simple reason that they are not Muslims. He also draws the attention of his readers to the fact that prayer plays a great part in convincing the people of the truth of a religion; they should therefore pray for those who have not so far understood the beauties of Islam.
He says when the people are asked to believe, they generally say: Should we believe in him who does not agree with our learned people? They are satisfied, he says, with their worldly life and reject him by saying that he had not been sent by God.
The theme of the second brochure in Arabic is the facts about the revelation and how one may expect to receive it.
At the very outset Hazrat Ahmad (as) points out that the revelation is the sun of the words of God which rises from the horizon of the hearts of the godly people so that the darkness may be removed by it. Then he tells the signs of the godly people, pointing out to their character and conduct and also their deep interests in the worship of God.
The third brochure deals with the signs of the people who are very near to God. These signs are many in number and they deal with their disinterestedness in the worldly affairs and their inclination towards doing good deeds and obeying the commands of God. These people also do not reject the truth and they do not disown the Imam of the age even though they may be thrown into the fire and they do not lose their faiths even if they are cut into pieces. Here he cites the examples of Hazrat Sahibzada Abdul Latif. Hazrat Ahmed (as) then says: `With the grace of God I am one of the friends of His; don’t you recognise me? I have been sent with clear signs, don’t you see them? The eclipse of the sun and the moon and the abandoning of the camel for riding purposes, don’t you think over these things? . O ye the people, I am the Messiah who has been sent at the appropriate time. I have come from the heavens with proofs and I have shown you the signs of God in your own persons and in the persons of others as well. The time has borne witness and God has also testified to my claim in the Holy Qur’an. O ye people, do not hasten to declare me liar; what has happened to you that you do not act like the righteous people (those who fear God)?’
At the end of the brochure, he says:
`You have called me a kafir and by doing so you have not been cruel anyone except to yourself and as for me I hand over my affairs to God and soon you will know (the result of it).’
This book, written in Arabic, is a most beautiful piece of literature. To start with Hazrat Ahmed (as) says that he would like to remind the people that he had been commissioned by God through revelation and has been sent to all of them and the angels had descended for him from the heavens to the earth and his abode-Qadian-had been made a sacred place. He further says that if the people thought over the matter they would see what he has seen and they would drink pure water (i.e. they would receive knowledge from the heavens) and their certainty would increase. He puts forward his claim to be the Promised Messiah and he offers good news to the Godfearing people (Muttaqi). As for the God-fearing people, he quotes their signs and tells the readers how to distinguish them from others. In fact, this book is a continuation of Alamatul Muqarrabeen and in it Hazrat Ahmed (as) has explained at a greater length the characteristics of those who are commissioned by God to reform the world and he also dilates on the blessings that accrue to the world through these Reformers. Hazrat Ahmad (as) claims that he possesses all these characteristics and he definitely is a Reformer and commissioned by God to bring the people back to His door.
This is an Address delivered by Hazrat Ahmad (as) on 3rd December 1904 at Lahore. It is also known as Lecture Lahore, i.e. an Address that was delivered in Lahore.
In it, Hazrat Ahmed (as) compares the teachings of Islam with those of Hinduism and Christianity and proves with very convincing proofs that Islam is the best religion and it is this religion that the people must adopt.
The theme on which he dilates is that the prevailing condition of sinfulness in the world is the outcome of lack of God-realisation. The more a man realises the powers of God the more he is prone to doing virtuous deeds. The farther away he goes from God the greater his indulgence in sinful life.
Hazrat Ahmad (as) says that the atonement taught by Christianity cannot cure this malady nor can it be set right by the teachings of Vedas (the sacred books of the Hindus). A perfect God-realisation is possible only through revelation (talking to God and listening to Him) and it is only Islam which can help create conditions conducive to the revelations from God: the Hindus and the Christians do not believe that God speaks any more.
Hazrat Ahmed (as) says that there are two parts of religion:
1- Beliefs (tenets) and
The basic belief is our belief in the existence of God and in His attributes. He dilates on this point and proves to his listeners that Trinity taught by Christianity and the non-creation of matter and soul by God taught by the Vedas can never be true.
Talking about the practices or deeds, Hazrat Ahmed (as) says that there are three stages of our duties towards human beings according to the teachings of Islam and here he refers to the verse Innallaha ya’morobil adli wal Ihsani wa eeta’zil Qurba.
Hazrat Ahmed (as) also compares the teachings of Islam and other religions in connection with forgiveness and vengeance.
Before closing the book, he mentions his claim to be the Promised Messiah and cites proofs of the truthfulness of his claim and he also mentions his prophecies that had come to pass till that time.
This also is an address delivered by Hazrat Ahmad (as) on 2nd November at Sialkot and is generally known as Lecture Sialkot (i. e. the Lecture that was delivered at Sialkot).
In this lecture also Hazrat Ahmad(as) has compared. the teachings of Islam with the teachings of other religions. He says that this fact cannot be doubted that all the religions were originally from God and therefore true but since the advent of Islam, God has stopped looking after those religions; it is Islam now that has a chain of Mujaddids (those who revive the religion). It is in this Lecture that he first claims to be Krishna for the Hindus. As for Krishna, he says: `Raja Krishna, as it has been made manifest to me, was such a perfect man that the like of him cannot be found in the history of the godly people in the Hindu religion; he was a prophet of his time on whom the Holy Ghost used to descend by the command of God.’
Hazrat Ahmad (as) also draws the attention of the Hindus to some of the errors into which they had fallen and at the end of the book cites the proofs of the truth of his claim and mentions his prophecies, which he had made in very difficult terms, but all of them had seen fulfillment.
English translation of some of the Books written by the Promised Messiah (as)
All Books in original languages (Urdu, Arabic) written by the Promised Messiah (as)