English Translation: Seerat-ul-Mahdi Volume 1

Chapter: Biography of Al-Mahdi

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Ask about the circumstances. Hence, Hazrat inquired from the neighbors. They said, "I did not see them myself because it has been nearly a hundred years since their demise. However, I have heard from my father or grandfather that they were great elders of this region and had a significant influence here." Hazrat asked, "What was their appearance like?" They replied, "It is said that they had a fair complexion and large, round eyes." Then we departed from there and reached Qadian. Khaksar inquired from Miyan Abdullah Sahib about what Hazrat used to do during that seclusion and how they used to worship. Miyan Abdullah Sahib replied, "We do not know because you used to reside in the upper portion, and we were not allowed to go upstairs. When we went upstairs for meals and other things, we sought permission. Miyan Abdullah Sahib narrated that one day when I went upstairs to set the meal, Hazrat said, 'I have received an inspiration that "Blessed is He in whose hand is the sovereignty, and He has power over all things."' Hazrat explained, 'By "in whose hand is the sovereignty," I am meant, and by "He has power over all things," it refers to you all.' Miyan Abdullah Sahib mentioned that I used to stay at home all day, only going out with Hazrat on Fridays, and Sheikh Hameed Ali mostly stayed at home, but Fatah Khan mostly stayed outside. Khaksar comments that even during the time of this inspiration, they were mostly outside. Miyan Abdullah Sahib mentioned that Fatah Khan was so convinced during those days that while conversing with us, he would say, 'I consider Hazrat to be a Prophet, and based on this old familiar belief, I used to feel anxious.' Miyan Abdullah Sahib also mentioned that once when I was leaving after setting the meal, Hazrat said, 'God addresses me in such a manner and speaks to me in such a way that if I were to express even a little of it, all those who seem convinced would be gone.'

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated that once Hazrat Masih Maud (as) was lying in the room adjacent to the Beit-ul-Fikr (the room connected to Hazrat's residence), and I was massaging their feet when a knock was heard on the window of the room. I got up and...

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The key began to turn, but Hazrat Sahib quickly got up, swiftly opened the chain before me, then returned to their place and said, "You are our guest, and the Holy Prophet (peace be upon him) has said that guests should be honored."

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated that at the time of the birth of Bashir Awwal, Hazrat was in Qadian. Around midnight, Hazrat Masih Maud (as) came to the mosque and said to me, "Miyan Abdullah, there is a lot of pain in our house at this time. You stay here and read, and I will go inside and read." Hazrat said, "Reading the Quran reduces the pain of the sick. Therefore, even in the state of childbirth, the Quran is recited so that the dying person does not suffer, and the pain goes away before the recitation ends." After the recitation, Hazrat entered and I started reading. Shortly after I had not finished reading, Hazrat, smiling, came back to the mosque and said, "A boy has been born in our house." Then Hazrat went inside, and I, in joy, climbed up to the top of the mosque and started loudly congratulating.

May Allah bless the newborn.

Miyan Abdullah Sahib narrated that when I got married and stayed in Qadian for a month before returning to Delhi, Hazrat Masih Maud (as) wrote me a letter saying, "I have seen three young boys in my dream." Walida Sahibah used to say that she remembered two, but Hazrat Sahib used to say, "No, I saw three and wrote three." Hazrat Walida Sahibah mentioned that Hazrat Masih Maud (as) used to say that even in the works of Allah, there is concealment. Regarding the Promised Son, Allah has said that he will make three into four, but all our present boys, in one way or another, are those who make three into four. Therefore, Walida Sahibah used to say that Hazrat Sahib...

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The decision was made to count Mirza Sultan Ahmad, Fazl Ahmad, and also include the deceased Bashir Awwal. You (meaning Khaksar Raqim Al-Huruf) were appointed in such a way that only living boys were counted, leaving out the deceased Bashir Awwal. Shareef Ahmad was instructed to count Mirza Sultan Ahmad and Fazl Ahmad as his first wife's sons and count all my sons, living and deceased, in such a way that only living boys were counted, leaving out the deceased Bashir Awwal.

In the name of Allah, the Most Gracious, the Most Merciful.

It was narrated to me by Hazrat Walida Sahibah that at the time of the demise of Hazrat Masih Maud (as), there were numerous revelations and inspirations regarding their demise. When you took the last leave, such revelations started to occur frequently. Due to this and some other reasons, one day I nervously told Hazrat Sahib, "Let's go back to Qadian." Hazrat Sahib replied, "When Allah will take us, then we shall go." Khaksar comments that this is also a proof of Hazrat Sahib's truthfulness because despite the frequent revelations about their demise and the nearness of death, the situation was such that it seemed as if death was standing right on the head. You continued your work with the same vigor, even more zeal and started your work with more enthusiasm. Therefore, at the time of your demise, even in those days, you were busy in writing the treatise "Message of Peace" and the series of speeches was also ongoing. If it were someone else, they would have been paralyzed with the news of death, and if it were a pretender, it would have been the time for his secrets to be exposed.

May Allah bless the newborn.

Khaksar comments that on 25th Ramadhan 1908, after the Asr prayer, just a few hours before your demise, you passionately delivered a speech at the residence of Khwaja Kamal-ud-Din Sahib in Lahore where congregational prayers used to take place. The reason for this fervor was that a person had come challenging for a debate from Maulvi Ibrahim Sialkoti's side. You appointed Maulvi Muhammad Ahsan Sahib as the referee for the debate conditions and then...

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An extremely powerful speech was delivered in the presence of the person, and just as your face would turn red with zeal, it was the same case at that time as well. Some phrases of this speech still resonate in my ears. You said, "Let Jesus die, for in that lies the life of Islam." You also mentioned, "We have completed our task now." 95

In the name of Allah, the Most Gracious, the Most Merciful.

Haji Abdul Majid Sahib from Ludhiana narrated to me that once Hazrat was in Ludhiana. There was a half tree in my place, and since it was the rainy season, its leaves were lush green. Hazrat said to me, "Haji Sahib, look at the leaves of this tree, how beautiful they are." Haji Sahib mentioned that at that time, your eyes were filled with tears. 96

In the name of Allah, the Most Gracious, the Most Merciful.

Haji Abdul Majid Sahib narrated that when a delusion spread, Hazrat Sahib went outside Ludhiana for a forty-step walk. I and Hafiz Hameed Ali were with him. On the way, Hafiz Hameed Ali said to me that on that night or maybe in those days, Hazrat Sahib had received an inspiration that "The British rule will last for eight years, then days of weakness and turmoil will follow." Khaksar comments that this incident, in which Haji Abdul Majid Sahib narrated this account, was also heard by Miyan Abdullah Sahib. He mentioned that in my opinion, this inspiration is also old. Hazrat Sahib had narrated this inspiration to me and Hafiz Hameed Ali, and I remember this inspiration in this way: "The British rule will last for seven years. Then turmoil and disorder will follow." Miyan Abdullah Sahib used to say that the second verse is etched in my memory like a line of stone, that was it. And the word "seven" is also remembered. When this inspiration was heard by us from Hazrat Sahib, at that time, Maulvi Muhammad Hussain Batalvi was not against it. Sheikh Hameed Ali also heard it. Then when he turned against it, he published in his treatise to malign the government that Mirza Sahib had published this inspiration. Khaksar comments that the difference in the narration of Miyan Abdullah Sahib and Haji Abdul Majid Sahib, if not based on someone's weak memory, it is also possible that this inspiration was revealed to Hazrat at two different times with two different recitations. Allah knows best. Khaksar also comments that the various meanings of this inspiration...

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Some have calculated the date of the advent from historical inspirations. Some have said that the counting starts from the death of Queen Victoria because the Holy Prophet (peace be upon him) made many prayers for her. Others interpret differently. Miyan Abdullah Sahib used to say that according to me, the beginning of the century is from the 20th century. Thus, they used to say that events confirm this, and after the occurrence of events, I understood these meanings. Khaksar comments that according to me, these meanings could also be that the counting of the demise of Hazrat Sahib should be done because Hazrat Sahib has presented themselves as a barrier for the British government, so counting the period in the presence of the barrier is not correct. In this way, the beginning of the great war and the end of the seven or eight-year period coincide. Allah knows best. Khaksar further comments that the British government has bestowed great favors upon us, we should pray that Allah protects it from trials. (For further explanation of this narration, see Part Two. Narration Number 314)

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated to me that when Hazrat Masih Maud (as) announced the initiation of the Bai'at in Ludhiana in 1889, before taking the Bai'at, you, Sheikh Mehr Ali, were called to the wedding of his son in Hoshiarpur. I, Mir Abbas Ali, and Sheikh Hameed Ali were present. On the way, Hazrat informed us about a practice in which you had kept fasts for six months continuously. Hazrat Sahib said that I had tied a knot in a handkerchief and hung it around my neck, and I would put my bread in it, then I would pull it up. Miyan Abdullah Sahib mentioned that Sheikh Mehr Ali had made arrangements that there was a separate room for the leaders at the time of the meal, and it was separate for their companions and servants, but Hazrat Sahib had a rule that they always seated their companions with them. So, on that occasion as well, you would first lead the three of us into the room before entering yourself and then seat us on your right and left. In those days, in Hoshiarpur, there was a sermon of Maulvi Mahmood Shah Chachha, who was a very famous and popular preacher. Hazrat Sahib, by announcing the initiation of my Bai'at through my hands, sent for him to be called during his lecture time.

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On an appropriate occasion, I read this advertisement of Bai'at and I will also come to your lecture. He promised. Consequently, Hazrat Sahib took part in his sermon, but he went against the promise and did not announce the initiation of Bai'at and only announced it when people started dispersing, but by then most people had already dispersed. Hazrat Sahib was very upset about this. We had come to his lecture with the thought of his promise that our preaching would be successful, otherwise, what was the need for us. He went against the promise. Miyan Abdullah Sahib used to say that then shortly after, he was severely humiliated under the false accusation of theft. Bismillah-ir-Rahman-ir-Rahim. Miyan Abdullah Sahib narrated to me that when Hazrat Masih Maud (as) announced the initiation of the Bai'at in Ludhiana in 1889, before taking the Bai'at, you were sitting in a room and had locked the door. And Sheikh Hameed Ali was standing at the door. And he had told Sheikh Hameed Ali to bring in whoever I ask to be brought in. So, you first called the first Caliph, then Mir Abbas Ali, then Mirza Muhammad Hussain Muradabadi Khushnawis, and then me, and then one or two more people by name and then told Sheikh Hameed Ali to bring in each person one by one. Khaksar comments that initially, Hazrat used to take Bai'at individually, but later started taking them collectively. And Miyan Abdullah Sahib mentioned that on the first day when you took Bai'at, it was the 20th of Rajab 1306 Hijri, which corresponds to 23rd March 1889. And at that time, the words of the Bai'at were, "Today, I repent to Ahmad for all my sins and bad habits I was afflicted with, and with a sincere heart and firm intention, I pledge that to the best of my ability and understanding, I will abstain from all sins until the last day of my life and will prioritize religion over the comforts of the world and the pleasures of the self. And I have recently met the initial registrants of the Bai'at, their inclusion is listed above (Biography of Al-Mahdi, Part Three). The first day of registering the Bai'at is evident on the 19th of Rajab and 21st of March. That is, not only is the date different, but also the comparison of lunar and solar dates becomes incorrect due to this difference. Due to this difference, when I looked at the previous January, it was clear that the lunar sighting on the 20th of Rajab was proven to be on the 23rd of March. So either the registration was done a few days later due to the inclusion, or the moon sighting in this month differed from the inclusion in January. Allah knows best.

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"I seek forgiveness from Allah, my Lord. I seek forgiveness from Allah, my Lord. I seek forgiveness from Allah, my Lord, for every sin, and I repent unto Him. I bear witness that there is no god but Allah, alone without any partner, and I bear witness that Muhammad is His servant and Messenger. O my Lord, I have wronged myself and I confess my sin, so forgive my sins, for none forgives sins except You." Khaksar presents that Hazrat Masih Maud (as) generally used to take the hands of the Bai'at participants in a handshake manner, but from some individuals, he also took the hand over the collar of the robe. Thus, Hazrat Khalifatul Masih I used to say that my Bai'at was taken in the same way. Khaksar also presents that Miyan Abdullah Sahib used to say that on the day of the first Bai'at, Maulvi Abdul Karim Sahib was also present there, but he did not take the Bai'at. (For further explanation of this narration, see Part Two. Narration Numbers 315, 309)

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated to me that when Hazrat Masih Maud (as) initiated the Bai'at in Ludhiana in 1889, I and Mir Abbas Ali and Sheikh Hameed Ali were present. Hazrat Sahib stayed at the residence of the Superintendent of the District College. A local landlord who was familiar with Sahib's habits invited him and also invited other dignitaries of the town. Hazrat attended and we three were seated according to custom. The landlord had arranged small tables with food on them, and people sat around them. Glasses with cold water were placed on the tables. When the meal started, Mir Abbas Ali did not extend his hand towards the food but remained silent. Hazrat Sahib asked him why he was not eating. He replied, "This is the way of the animals." Hazrat Sahib said, "There is no harm in it; it is not against the Shariah." Mir Abbas Ali said, "I don't feel like it." Hazrat Sahib said, "Mir Sahib, we eat what we eat." Mir Abbas Ali said, "Hazrat, you eat, I don't eat." Miyan Abdullah Sahib used to say that when Abbas Ali apostatized, I remembered this incident that he actually refused to eat at that time.

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Ali Gadh had arranged for a lecture in which people had requested Hazrat Sahib's presence, and he had agreed to attend the lecture. When the advertisement was made, preparations were complete, and the lecture time was approaching, Hazrat Sahib told Syed Tafazzul Hussain Sahib that he had received a revelation from Allah that he should not give the lecture, so he would not give the lecture now. He said, "Everything is done now; people will be greatly disappointed." Hazrat Sahib said, "Even if something happens, we will act according to Allah's command." Then people also insisted to Hazrat Sahib, but he did not agree and said, "How can I leave Allah's command; I do not care about any humiliation." Hazrat did not give the lecture and returned to Ludhiana after staying there for about seven days. Khaksar presents that when Miyan Abdullah Sahib first narrated this tradition, he mentioned that this journey was undertaken by Hazrat Sahib in 1884. Khaksar asked Hazrat Sahib's mother, and she doubted it and said that this journey (referring to Hazrat Khalifatul Masih II) took place after the initial Bai'at. When I mentioned this narration to Hazrat Sahib's mother, she initially insisted on her opinion, but later she remembered that this was correct. Khaksar presents that Miyan Abdullah Sahib used to say that from the journey of Ali Gadh, Hazrat Sahib's intention was fulfilled, which Hazrat had made regarding the journey to India. Khaksar presents that in this same journey, Maulvi Muhammad Ismail of Ali Gadh opposed Hazrat and eventually wrote a book against you, but soon he passed away. (Hazrat Masih Maud (as) has mentioned this journey in detail in the footnotes of his book "Fath-e-Islam")

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated to me that most probably this incident is from 1884 when once in the month of Jeth, i.e., May-June, Hazrat Masih Maud (as) after offering Fajr prayers in Masjid Mubarak, went to the bathing area with a fresh plaster due to a recent injury, which was cool on a mat spread there. There was no bedding on the four-legged bed and no pillow. Hazrat's head was towards the Qibla and his face towards the north. There was a mat spread on a four-legged bed.

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"You placed a pillow under your head and in another instance, you placed it over your head. I sat down with my feet folded. It was the month of Ramadan, the 29th date, and it was a Friday, so I was very delighted in my heart that such blessed occasions were gathering for me. That is, serving a blessed person like Hazrat Sahib. It was the blessed time of Fajr, which is the blessed time of the month of Ramadan. It was the 29th date and a Friday, and the previous night was the Night of Decree because I had heard from Hazrat Sahib that when the 29th date of Ramadan and Friday coincide, then surely it is the Night of Decree. Thinking about these things, I was rejoicing in my heart. Hazrat Sahib's body shivered all over, and then slowly, with a gentle movement, he slightly moved his pillow towards me and looked at me. At that time, I saw tears in Hazrat Sahib's eyes. Then he again placed his pillow in the same way. I approached Hazrat Sahib's feet cautiously, and there was a small place under the ankle, i.e., a hard spot, where a drop of redness had fallen, which was moist due to recent injury. I touched it with the index finger of my right hand to see what it was. The drop spread on the ankle and also touched my finger, then I smelled it, thinking that maybe there would be a fragrance in it, but there was no fragrance. I smelled it because at that moment, the thought came to my heart that this might be a communication from Allah Almighty, so there might be a fragrance in it. Then, as I was cautiously approaching, I saw another big drop of the same redness on the heel. It was also wet. At that time, I was surprised that where did this redness come from. Then, slowly, I got up from the four-legged bed so that Hazrat Sahib would not wake up, and then I tried to find the mark to see where this redness had fallen from. It was a very small room. I searched well around the roof, but I couldn't find any clue outside where it had fallen from. I also thought that maybe a lizard's tail was cut on the roof, so its blood dripped, so I carefully looked at the roof, but found no sign of it. Finally, tired, I sat down. According to the correction, narration number 311.

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And he began to press me forcibly. After a while, Hazrat Sahib stood up and sat down, then came out of the room and went to the mosque. I sat there behind and started pressing your forehead. At that moment, I asked, "Where is this warmth on you coming from?" Hazrat Sahib replied very absentmindedly, "It must be the juice of mangoes," and dismissed me. I again asked, "Hazur, this is not mango juice; this is redness." Upon this, you slightly moved your head towards the fallen drop and turned your head to look at it. Then, without saying anything about it to me, but in a state of vision and unveiling of matters, you showed the sign to me and said, "Where is it?" meaning, "Where is it?" I pointed to the spot and said, "Here it is." You pulled the quilt towards you and turned your head to see that drop. Then you did not say anything about it to me but in a state of vision and unveiling of matters, you showed the sign to me and said, "Where is it?" meaning, "Where is it?" I pointed to the spot and said, "Here it is." When you woke up, you saw that indeed the fallen drop was not there. When you came out of the room at dawn, what did you see? The prayer mat was lying in the courtyard. Hearing these incidents, Hazrat Sahib said, "These were revelations, but Allah Almighty manifested the presence of these elders even outside to show their miracles. Now, let me tell you our story. When you were pressing our feet in the room, what did I see? There was an extremely vast and clean place with a mat spread, and a person was sitting on it in the form of a ruler. It was instilled in my heart that these are the commands of the rulers, meaning the Lord of the Worlds, and I understand myself as if I were a relative of the ruler. I have written some commands about destiny and fate, and to have them signed.

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I have brought him to you with a purpose. When I approached him, he very compassionately made me sit beside him on the cot. At that moment, I felt as if a son who had been separated from his father for years was reuniting and his heart was filled with joy or perhaps he was feeling tenderness, and in my heart, at that moment, the thought came that "He is the command of the rulers or the Lord of the Worlds," and with what love and compassion he has made me sit beside him. After that, I presented those commands that were written for the purpose of having them signed. He dipped the pen in the red ink that was lying beside him and handed it to me after signing. Miyan Abdullah Sahib says that Hazrat Sahib had created the movements of dipping the pen and signing with his own hand movements. Then Hazrat Sahib said, "This is the redness that has come out from this pen." Then he said, "Look, a drop has fallen on you too." I looked around to see if anything had fallen on me, but nothing had. He said, "Look at your cap." In those days, I used to wear a white cap made of muslin, and when I took off that cap, there was a drop on it too. I was very happy, and I said, "There is a drop on my cap too." Then a desire arose in my heart that this fallen drop is a blessed one, so it should be taken as a blessing. Initially, I thought that Hazrat should not refuse it quickly. I asked Hazrat about the permissibility of keeping any blessed clothing or items blackened. He said, "Yes, it is permissible. The companions of the Messenger of Allah (peace be upon him) used to keep his blessings." Then I said, "I have a question for Hazrat on behalf of Allah." He asked, "What is it?" I said, "Hazrat, if this fallen drop is from the pen, please give it to me." He replied, "No, we do not give this." I asked again, "Hazur, you just said that the companions of the Messenger of Allah (peace be upon him) used to keep his blessings." On this, he said, "This drop, I do not give it for the fear that after our death, people might associate partners with it and worship it. They might make it an object of visitation. I said, "Hazrat, the blessings of the Messenger of Allah (peace be upon him) did not spread shirk. He said, "Miyan Abdullah, the fact is that the blessings of the Messenger of Allah (peace be upon him) that were with the companions, they made wills that these blessings should be buried with their shrouds. So, it was done. The blessings that were with those companions were buried with their shrouds."

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I will be buried with the shroud. I suggested that even in your will, you should mention that this drop should not be buried with my shroud. You agreed. Since it was a Friday, shortly after, you performed ablution, changed clothes, and I took care of this drop. Miyan Abdullah Sahib narrates that I had just put on this cap when two or three guests arrived, and I mentioned this sign to them. They then came to Hazrat Sahib and said that Miyan Abdullah had made such a statement. Hazrat Sahib said, "Yes, it is correct." Then he said, "If you do not show us this drop, we will distribute it among ourselves because we all have a right to it." Hazrat Sahib said, "Yes, take it, and no conditions or agreements were made with them." At that moment, I was very worried that this drop had come from my hand, and I was very anxious. So, I asked Hazrat Sahib if he had any choice in this drop because it had become my property. I have the right to give it or not give it because I have taken it from Hazrat. Hazrat smiled and said, "Yes, Miyan Abdullah, you have taken it from us, so it is your choice whether to give it or not." Then he insisted on me very much, but I refused. Miyan Abdullah Sahib states that to this day, the red marks are still present on this drop. There has been no change. In Punjabi, the cloth of this drop is called "neeno." Hazrat Sahib had worn this drop for seven days. I did not used to show this drop to people because Hazrat's words that this drop should not be made an object of visitation or worship were in my mind. But people were very eager to see it, and they started bothering me to show it. I mentioned this to Hazrat Khalifatul Masih II that I feel uncomfortable showing this drop due to Hazrat Sahib's words, but people insist. What should I do? Hazrat Miyan Sahib said, "Show it to them a lot and show it frequently so that many witnesses can testify to its vision, and every person from our community can say, 'I have seen it too. I have seen it too,' or maybe I said these words instead of 'we have seen it.' After that, I started showing it. But even now, I only show it to those who desire it.

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He does it himself, and I feel reluctant to show it because the words of Hazrat Sahib are imprinted on my heart, and in every journey, I keep it close to me with the thought that I don't know where it might get lost. Khaksar expresses that I have not seen this redness lightly; it is like pink or maybe I learned from Miyan Abdullah Sahib that the color has been like this from the beginning. (Also see footnote 436)

In the name of Allah, the Most Gracious, the Most Merciful.

Miyan Abdullah Sahib narrated to me that when I first came to Qadian in 1882, I was eighteen years old, and I had already been married once, and there was a thought of another marriage about which I had also seen some dreams. One day, I mentioned to Hazrat Sahib that I had such dreams. Hazrat Sahib said, "These are about your second marriage," and he said, "I have also had revelations about my second marriage. See, your marriage will happen before ours." After that, I had the thought of marriage with the daughter of my uncle, Muhammad Isma'il. So, I came to Qadian and mentioned this to Hazrat Sahib. Before this, Isma'il had also come to Qadian once. Hazrat asked me why I did not mention it when Isma'il came here. Then you wrote a letter to my uncle, Muhammad Yusuf Sahib, who was a staunch believer of Hazrat Sahib and through whom I was guided to Hazrat Sahib, and in that letter, you also mentioned Isma'il's name and wrote that Isma'il's letter should be taken to him and he should be encouraged. And in this letter, you also included lines for my father, grandfather, and Khizar, and you put a seal on it with the phrase "Alaisa Allah bi-Kafin 'Abdah" and a seal of approval, and in the letters of my father, grandfather, and Khizar, you wrote that Miyan Abdullah wants to marry again for religious purposes, do not stop him, and be content with it. Miyan Abdullah Sahib says that Hazrat Sahib wrote this because I had told Hazrat that I had not openly mentioned this matter to my father and grandfather because I was afraid they might object to it, as at that time.

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The second marriage was considered unfavorable. Hazrat Sahib wrote these lines here and started praying for me. My uncle, Muhammad Yusuf Sahib's response had not arrived yet, and Hazrat Sahib was engrossed in prayer for my cause when he received a revelation. One revelation was, "O dust turned to ashes," and then another revelation came, "So be patient and beautiful." Hazrat Sahib informed me of these revelations. During those days, Mir Abbas Ali was also present here. Hazrat Sahib mentioned these revelations in front of him, saying, "It is not known what connection Miyan Abdullah Sahib has with us that I pray here, and Allah Almighty responds there." After a few days, the response from Muhammad Yusuf Sahib arrived, stating that my father, grandfather, and Khizar were pleased, but Isma'il objected. Upon this, Hazrat said, "Now we will talk to Isma'il ourselves." I mentioned that a revelation of failure had come from Allah Almighty in this matter, and Isma'il was objecting. Can there be success in this matter? Hazrat replied, "It is in the Quran: 'Every day He is bringing about a matter' (Quran 55:29), meaning every day Allah Almighty is involved in different matters, so one should not give up trying. Perhaps the source of Allah Almighty's revelations is such that the effort made may result in failure, and success may be destined through another way. So, after this, I remained steadfast in my approach, and I kept praying to Hazrat. Isma'il was a patwari in Sindh those days, and in Sindh, Hashmat Ali Khan Sahib was a magistrate, who was a close relative of Dr. Abdul Hakim Khan. They had promised Hazrat Sahib that they would bring him to Sindh someday. So, when you started preparing to go to Sindh, you told me to write to Hashmat Ali Khan Sahib that we are coming to Sindh and Hazrat Sahib said we would also visit the graves of Majd and Sahib in the mausoleum, and there would also be an opportunity to talk to Isma'il. So, you went there and stayed at the magistrate's residence. When the night was over with prayers and meals, Hazrat lay down on the four legs of the bed, and Hashmat Ali Khan Sahib was told, "Magistrate Sahib, now you rest, we have come here." And Hazrat Sahib said to Hashmat Ali Khan Sahib, "Now you rest, we have come here."

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There is a need to talk separately with Isma'il, so he and his companions got up, and I also got up. At that time, Isma'il was touching the feet of Hazrat Sahib. Then Hazrat Sahib mentioned Isma'il regarding me, but he denied and made several excuses, saying that disputes arise between two wives and also that Abdullah's salary is very low (at that time my salary was forty-four rupees monthly). How will the matter proceed, and Isma'il is close to me, he will feel bad, etc. Hazrat Sahib said, "I take responsibility for all these matters," but he still did not agree and excused himself, saying that his wife would not agree. Hazrat Sahib used to say that I presented the command of God and His Messenger and also said from my side, but he denied as if his God, his Messenger, and his Pir were all his wife because he used to say that whatever she says, he will do. Miyan Abdullah Sahib said that Hazrat Sahib used to say that I had not started talking to Isma'il yet when I had a revelation that he had put his hand on my left hand, and I had seen in the revelation that his finger was cut. I understood at that moment that he would give me a very dirty answer in this matter. Hazrat Sahib used to say that upon hearing his answer, I felt such disgust that I wanted him to leave immediately and never come in front of me again. Miyan Abdullah Sahib said that after this, Isma'il got his daughter married elsewhere, which greatly saddened me. When my father informed Hazrat Sahib through a letter about my state after this marriage, you wrote to me to come to you for some time due to changing thoughts here. But after this marriage, a great calamity befell Isma'il. His two young sons and wife passed away. Then when my second marriage took place with Master Qadir Bakhsh Sahib's Humaira, Isma'il regretted a lot and asked me to seek forgiveness from Hazrat Sahib. I took him to Hazrat Sahib, and Hazrat Sahib accepted his allegiance, but even after that, Isma'il did not have the opportunity to meet Hazrat Sahib. Miyan Abdullah Sahib said that what Hazrat Sahib has written about me in his signs that I was shown that Miyan Abdullah would face failure in a matter, it happened exactly like that, and it was destined to be so in that incident.

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The indication is towards the failure of Miyan Abdullah Sahib's proposal for his uncle Isma'il's daughter. Miyan Abdullah Sahib states that when his uncle Isma'il's daughter's marriage took place elsewhere, he proposed another place and after finalizing all matters, and the date of marriage was also fixed. Now, seeking advice from Hazrat Sahib. Hazrat replied, "Do not rush in this matter. Take great care and make sure to see the first girl." After concluding the letter, he wrote again that it should be viewed positively or negatively. Accordingly, when I went to see the girl, I felt such aversion in my heart that I was almost about to vomit, even though the girl's appearance was not unpleasant. After that, a proposal was made with a teacher from Ludhiana, but Hazrat Sahib did not approve of it. Then I mentioned Master Qadir Bakhsh Sahib's Humaira, and Hazrat Sahib said, "This is a good opportunity, proceed with this." Consequently, Hazrat spoke to Master Qadir Bakhsh Sahib regarding me. He accepted without any objection, even though he knew that my salary was only forty-four rupees, and I had a wife and children. After accepting, he said that his father was strongly against it, but he could not do anything without his consent. So either I would convince him or when he passes away, I would get married. Hazrat Sahib was very pleased and then took me towards the garden and narrated their response to me and laughed upon hearing the words about the death of the father. Miyan Abdullah Sahib used to say that after this, Master Qadir Bakhsh Sahib faced many difficulties from his father's side, but he did not let his wife's marriage happen elsewhere and finally secretly married his sister to me. During the marriage, I asked them to write down any conditions or terms they wanted from me. They said, "The conditions are all of Hazrat Sahib." Then I inquired about the dowry, to which they replied it would be a hundred rupees. I insisted it should be just one rupee, but they insisted on their opinion. I told them that I had a dream that my second marriage should be with a

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A marriage has taken place, and a dowry of one hundred rupees has been set. He agreed to it. Then the departure also happened secretly. However, Master Qadir Bakhsh Sahib's father also approved. Additionally, Miyan Abdullah Sahib used to mention that when Hazrat Sahib went to Sindh, they also briefly visited Sannor. 102 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar recalls that Hazrat Khalifatul Masih I used to mention that when I first came to Qadian, near the small mosque, there is a square where I descended from the carriage, and then I asked someone, "Where is Mirza Sahib?" At that time, Mirza Imamuddin and Mirza Anzamuddin were sitting in their courtyard on four legs. He pointed towards them and said, "They are there." I looked there, my heart sank, and I told the one who was with me, "Don't go now, wait a bit, maybe I have to return immediately." Then I proceeded and entered that gathering, but I was so affected in my heart that I sat on the four legs without greeting. Mirza Imamuddin or perhaps Mirza Anzamuddin asked my name. I told them, and they said, "You might have come to meet Mirza Sahib." Maulvi Sahib used to say that then I realized that there was another Mirza here. Then they assigned a man to accompany me, who left me at the small mosque. At that time, Hazrat Sahib was inside the house. You were informed to come out during the Zuhr prayer time. Then when you arrived, I met you. Khaksar mentions that during the time of Hazrat Maulvi Sahib, they had come here, and Maulvi Sher Ali Sahib used to mention that Hazrat Sahib had written somewhere that I used to pray that God grant me the status of Haroon to Musa. Then when Maulvi Sahib came, I recognized immediately that this is the prayer. (Khaksar mentions that Hazrat Masih Maud has mentioned this prayer in the Mirror of the Perfect Men in Islam, but the example of Hazrat Musa and Haroon is not given here, and it is strange that as Maulvi Sahib's writing is included in the Karamat-us-Sadiqin. Maulvi Sahib was also searching for a perfect man who could confront the tumultuous times and dominate Islam over other religions.)

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In the name of Allah, the Most Gracious, the Most Merciful. It was mentioned by the first Khalifa that when I was relieved from my service in Jammu, I started the construction of a large building in Bhera and came to Lahore to buy some materials for the construction. Upon reaching Lahore, I thought, "Let's go to Qadian one day." Well, I arrived here. When I met Hazrat Sahib, he said, "Maulvi Sahib, now that you are free from your job, I hope you will stay here for a few days." I agreed, and Hazrat said, "Stay here." After a few days, Hazrat said, "Maulvi Sahib, you must be troubled by your family members as well, call them here." I wrote a letter to my family members in Bhera to close the building and come here. Then at one point, Hazrat Sahib said to me, "Maulvi Sahib, do not hold any attachment to your previous homeland, Bhera, in your heart." Maulvi Sahib used to say that he was very afraid that he might never go back there, but Hazrat Sahib used to say, "God has so arranged that until today, the thought of Bhera has never crossed my mind." (Khaksar mentions that Hazrat Maulvi Sahib probably left the service in Jammu in 1891 or 1892 and came to Qadian in 1892 or 1893.)

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib mentioned to me that Hazrat Messiah Ma'ud (peace be upon him) used to say that all the Arabic writings we have are of the same color of revelation because they are all written with special confirmation from God. He used to say, "Sometimes I write many words and sentences, but I do not understand their meanings. Then after writing, I look at the dictionary, and it becomes clear." Maulvi Sahib also described that Hazrat Sahib used to send Arabic books to Hazrat Khalifa I and Maulvi Muhammad Ahsan Sahib for correction and used to say, "If any corrections can be made, do so." Hazrat Khalifa I used to read and return them in the same way, but Maulvi Muhammad Ahsan Sahib used to put in a lot of effort and sometimes changed words according to the method of correction. Maulvi Sher Ali Sahib mentioned that Hazrat Messiah Ma'ud once said that he prayed for the status of Haroon to Musa. When Maulvi Sahib came, he immediately recognized that this was the prayer. (Khaksar mentions that Hazrat Masih Ma'ud has mentioned this prayer in the Mirror of the Perfect Men in Islam, but the example of Hazrat Musa and Haroon is not given here, and it is strange that as Maulvi Sahib's writing is included in the Karamat-us-Sadiqin. Maulvi Sahib was also searching for a perfect man who could confront the tumultuous times and dominate Islam over other religions.)

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Maulvi Muhammad Ahsan Sahib corrects from his side, but I see that my written word is more eloquent and refined, and Maulvi Sahib's word is weaker. However, I allow some of their written words to remain so that their hearts are not broken by cutting all the words. Khaksar remarks that Hazrat Messiah Ma'ud's principle was that copies of Arabic books were sent to the scholars of the Prophetic Chain with the instruction to make corrections if necessary. And it was also meant that these people should read the works of the Promised One in this way and remain familiar with his teachings and lineage. This is Khaksar's own opinion, not based on any tradition. 105

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib mentioned to me that Hazrat Messiah Ma'ud wrote in the poem "Aya Arza Mudamir" in the book "I'jaz Ahmadi" and when he read it again, he inquired from the first Khalifa if Maulvi Sahib is coming for Bai'at. Yes, Hazrat is very famous. He said, "It is written in the poetry that we did not expect. Hafiz Sahib also states that many times Hazrat used to say that some words are written by our pen automatically, and we do not understand their meanings. Hafiz Sahib says that many times a dialogue was written to Hazrat Sahib which was not used in common language, but then after much search, its meaning was understood." 106

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Zulfiqar Ali Khan Sahib mentioned to me that when Hazrat Sahib was in Gurdaspur for the case of Karam Din, three non-Ahmadi guests from Allahabad came to him, one of whom was Maulvi Ilahi Bakhsh. They kept conversing with Hazrat Sahib. Once when Hazrat Sahib was walking in the courtyard of the house and Maulvi Ilahi Bakhsh was also walking with him. Maulvi Ilahi Bakhsh said to Hazrat Sahib, "If I pledge allegiance, many people will also pledge allegiance with me." Hazrat Sahib stopped walking, and your face turned red, and you said, "What is my fault in this? This is the work of God. He Himself will grab people by the neck and make them pledge allegiance."

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In the name of Allah, the Most Gracious, the Most Merciful. Khan Sahib used to say that Maulvi Ilahi Bakhsh Sahib expressed his thoughts in such a way that some gratitude was found. Khan Sahib narrates that the next day when Maulvi Sahib and his companions were about to leave, they came to meet Hazrat Sahib. I was also present there, and I asked Maulvi Sahib if there were any remaining objections. Maulvi Sahib replied, "No, I am satisfied." I said, "So, shall we proceed with the Bai'at?" Hazrat Sahib replied, "Khan Sahib, it is not your right to say this. Our job is to convey the message, whether people accept it or not is their affair." They then left. On the third or fourth day, Hazrat Sahib came to Qadian, and I also arrived. Hazrat greeted me with a smile, opened a postcard from his pocket, and threw it towards me, saying, "Tehsildar Sahib! You were in a hurry; here is their letter." I read the letter, which was from Maulvi Ilahi Bakhsh Sahib and was written with a pencil that he had sent from Lucknow. In it, he wrote that while sitting in the train, he thought that now that his right has been established, if he were to die on the way, what answer would he give to God. Therefore, he is entering the chain of Hazrat's followers, and his Bai'at should be accepted. Hazrat Sahib said, "When a person becomes separate, then he gets a good opportunity to think, and by reflecting on past events, he can reach a conclusion." 107

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Syed Sarwar Shah Sahib informed me that on the days when there was a case with Karam Din in Gurdaspur, and the magistrate had set a date, and Hazrat Sahib was in Qadian, Hazrat sent me two days before the date to Gurdaspur so that I could extract some references there because references were to be presented in advance. Sheikh Hameed Ali and Abdul Rahim Nayi Bawarchi were also sent by Hazrat to Gurdaspur with me. When we arrived at the house in Gurdaspur, Dr. Muhammad Ismail Khan Sahib was called from downstairs to come and open the door. Dr. Sahib was staying on the upper floor at that time. Upon hearing our voices, Dr. Sahib became restless, started crying, and began to walk back and forth. We called out several times, but he kept crying. Finally, after a short while, wiping his tears, he came downstairs. We asked for the reason, and he said that Muhammad Hussain Munshi had come to him. Maulvi Sahib used to say that Muhammad Hussain

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In the name of Allah, the Most Gracious, the Most Merciful. There was a writer or presenter in a certain court in Gurdaspur who was a staunch opponent of the movement, and Maulvi Muhammad Hussain Batalvi was among those who met him. Well, Dr. Sahib narrated that Muhammad Hussain Munshi came and told me that nowadays there is a meeting of Aryas here. Some Aryas have also brought their friends to the meeting, so I also went there. After the general proceedings of the meeting, he announced that the meeting has concluded, and now people should leave as we need to discuss some private matters. So, all non-members got up to leave, and I also started to leave. But my Arya friend said, "Let's go together. You sit aside or wait outside." So, I sat aside. Then one of those Aryas stood up and mentioned the name of Mirza Sahib as our staunch enemy and the killer of our leader, Lekhram. Now the ball is in your court, and the whole nation is looking towards you. If you let go of this ball, you will be the enemy of the nation. He continued to incite in this manner. The magistrate replied, "I already have the idea that if possible, not only Mirza but all his accomplices and witnesses in this case should be thrown into hell, but what can be done when the case is being handled so cautiously that there is no room for interference. But now I promise that no matter what, I will bring this case to a practical conclusion in the first hearing." Maulvi Sahib used to say that Dr. Sahib used to say that Muhammad Hussain told me that you do not understand what is meant by judicial proceedings. It means that every magistrate has the authority to arrest the accused without bail during the trial if desired. Muhammad Hussain said, "Dr. Sahib, you know that I am a staunch opponent of your movement, but I have this belief that I cannot bear to see any honorable family humiliated and destroyed, especially at the hands of Hindus, and I know that Mirza Sahib's family is the most respected in the district. So, I have informed you to make some arrangements, and in my opinion, two suggestions can be made: one is to try to change the venue of the case from here to the Lahore High Court, and the other is that if in any way Mirza Sahib is not present in the upcoming hearing, present a doctor's certificate." Maulvi Sahib

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Sahib narrated this incident, and we all were greatly alarmed. It was decided at that moment that someone from Qadian should be sent who would narrate these events to Hazrat Sahib. It was already night, and we searched but found no suitable person. We decided to hire a carriage, but no suitable person was available. Eventually, we sent Sheikh Hameed Ali, Abdul Rahim Bawarchi, and a third person to Qadian. They arrived in Qadian at the time of the morning prayer, and Hazrat Sahib briefly gestured, "Well, we are leaving for Batala, Khwaja Sahib and Maulvi Muhammad Ali Sahib returning to Lahore. We will meet them there and find out the outcome of the attempted case change." On the same day, Hazrat Batala arrived. In the carriage, Maulvi Muhammad Ali Sahib and Khwaja Sahib were also present. They informed that the attempt to change the case was unsuccessful. Then Hazrat Sahib went to Gurdaspur, and on the way, Khwaja Sahib and Maulvi Sahib were not informed of this incident. When you arrived in Gurdaspur, according to custom, you were lying on the four feet of the bedstead, but at that moment, our bodies were trembling with fear of what would happen next. After a short while, you called me. I went in, and at that time, both your hands were clenched under your head, and you were lying on your back. When I left, leaning on one side, you supported your head with your hand and lay down, and you said to me, "I called you to hear the whole incident." At that time, there was no other person in the room, only Miyan Shadi Khan was standing at the door. I narrated the whole story of how we found Dr. Ismail Khan Sahib crying upon our arrival here and how Dr. Sahib narrated the incident of Muhammad Hussain's arrival and then what incident Muhammad Hussain narrated. You listened in silence. When I reached the word "prey," you stood up, sat down, and your eyes sparkled, and your face turned red, and you said, "Am I prey? I am not prey; I am a lion, and a lion is also God's lion. Can anyone dare to lay a hand on God's lion? Try it and see." While saying these words, your voice became so loud that people outside the room also startled and with astonishment turned their attention here, but no one entered the room. You repeated the words of God's lion several times, and at that moment, your

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In the name of Allah, the Most Gracious, the Most Merciful. The eyes that were always lowered and half-closed truly opened like the eyes of a lion, shining like a flame, and the face was so red that it was indescribable. Then you said, "What should I do? I am ready to face iron in the way of God, but he says no, I will save you from disgrace and will disgrace you with honor." Then you began to speak with fervor about Divine love, and for nearly half an hour, you spoke with passion, but then suddenly you became silent and tears came to your eyes, and some blood, partly clotted and partly flowing, came out. You raised your head from the pillow with a groan, wiped your mouth with your hand, and also wiped your eyes, which had water due to the groan. But you did not realize what had come out with the groan because you leaned forward alone, looked at the groan, and then raised your head. But when I leaned to see it, you asked, "What is it?" I said, "Blood has come out of the groan." Then you looked towards it. Then Khwaja Sahib and Maulvi Muhammad Ali Sahib and all others came into the room, and the doctor was called. The doctor was English. He came and conversed with Khwaja Sahib in English, the meaning of which was that at this old age, the groaning of blood is dangerous. Then he said, "Why don't you rest?" Khwaja Sahib said, "How can we rest when the magistrates present the charges so tightly, although it is a simple case that can be decided easily. He said rest is necessary at this time. I will write a certificate for a month. How long do you need the certificate for? Then he himself said that it should be for two months. Khwaja Sahib said that one month is enough for now. He immediately wrote a certificate for a month and wrote that during this period, I do not consider them fit to appear in court. After that, Hazrat Sahib gave the order to return. But we were all afraid that a new case might start somewhere. Because the next day was the hearing, and Hazrat Sahib was returning to Gurdaspur without the court's permission. But Hazrat Sahib's face was completely calm, so we all returned to Qadian. Later, we heard that the magistrate made a big fuss about the certificate and summoned the doctor to testify, but this English doctor said that my certificate is absolutely correct, and I am an expert in my field, so

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In the name of Allah, the Most Gracious, the Most Merciful. No one can object to art, and my certificate is valid in all high courts. The magistrate kept on boasting, but nothing concrete emerged. Then during this interval, there was an exchange from Gurdaspur. And for some apparent reason, he was relieved, meaning he was acquitted by the AC. It is said that the magistrate's name was Chand Walal, and the date on which this incident was to be presented before Hazrat Sahib was probably February 16, 1904. In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain Sahib asked me once that it is mentioned in a Hadith that all prophets have herded sheep, did the Prophet also herd sheep? I replied, "Yes, once I went to the fields, and there was a person herding sheep. He said, 'I am going for some work, take care of my sheep,' but he went in such a way that he only returned in the evening, and until his return, we had to herd his sheep. In the name of Allah, the Most Gracious, the Most Merciful. It is said that Hazrat Khalifatul Masih I used to say that when the victory of Islam was announced, it had not yet reached me, and it had reached a person opposed to me. He said to his companions, "See, now I separate Molvi Sahib, meaning I separate myself from Mirza Sahib. So, when he came to me and said, 'Molvi Sahib! Can there be a prophet after the Holy Prophet (PBUH)?' I said, 'No.' He said, 'If someone claims prophethood, then?' I said, 'Then we will see whether he is truthful and honest or not. If he is truthful, we will accept his words anyway.' Hearing my answer, he said, 'Wow, Molvi Sahib, you are not in control.' Hazrat Molvi Sahib used to say that this is only a matter of prophethood. I believe that if Hazrat Promised Messiah claims to be a prophet and declares the Quranic law abrogated, I will still not deny it because when we have truly found you to be truthful and from God, then whatever you say will be true, and we will understand that the verse of the Seal of the Prophets will have another meaning.

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In the name of Allah, the Most Gracious, the Most Merciful. When it is proven, then confronting anyone in any claim becomes a challenge against the will of Allah. However, the words spoken by Hazrat Molvi Sahib were merely a fundamental principle. For our faith is, and this is the teaching of Hazrat Masih Maud (AS) that the Quranic law is the final law. So, the words of Hazrat Molvi Sahib should be understood in the same context. In the same context in which Allah Almighty states in the Quran: "Say, 'If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way.'" (Surah Az-Zukhruf: 82)

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwri once told me that after the prophecy of the Promised Son, Hazrat Sahib used to occasionally say to us, "Pray that Allah Almighty grants us that Promised Son soon." Those days were filled with hope at Hazrat's house. One day when it rained, I went to the courtyard above the mosque and made a heartfelt prayer because I had heard from Hazrat Sahib that if prayers are made during rain, they are more likely to be accepted. Then, while praying, the thought came to me that I should go to the jungle outside and pray because I had also heard from Hazrat Sahib that prayers in the jungle are more likely to be accepted, and I considered it a blessing that these two opportunities of acceptance were available to me. Consequently, I set off towards the east from Qadian and continued praying in prostration in the jungle during the heavy rain. It seemed like my whole day was spent in that rain. That evening or the next morning, Hazrat Sahib told me that he had received a revelation that I should tell him that he had endured a lot of suffering, and there would be great rewards. I expressed that I understood this revelation to be about me. Hazrat asked, "How so?" I narrated the whole story of my prayer. Hazrat was pleased and said, "It seems like this is how it is. Then, in that joy, I distributed a handful of coins. But at that moment, I did not understand its true meaning. Then when honor was bestowed, I understood that in reality, this revelation was indicating that the prayer would not be accepted, but I would receive rewards.

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwri once told me that when Hazrat had not yet initiated the series of Bai'at, I once requested Hazrat to take my Bai'at. Hazrat had not yet started the Bai'at series. He said to his companions, "See, now I separate Molvi Sahib, meaning I separate myself from Mirza Sahib." So, when he came to me and asked, "Molvi Sahib! Can there be a prophet after the Holy Prophet (PBUH)?" I replied, "No." He asked, "If someone claims prophethood, then?" I said, "Then we will see whether he is truthful and honest or not. If he is truthful, we will accept his words anyway." Hearing my response, he remarked, "Wow, Molvi Sahib, you are not in control." Hazrat Molvi Sahib used to say that this is only a matter of prophethood. I believe that even if the Promised Messiah claims prophethood and declares the abrogation of the Quranic law, I will still not deny it because when we have truly found you to be truthful and from God, then whatever you say will be true, and we will understand that the verse of the Seal of the Prophets will have another meaning.

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Pir's Work - The work of a spiritual guide is like that of a washerman; they have to wash and clean the dirt of the disciples with their own hands, and I find this work distasteful. I mentioned, "Hazrat, then there should be some connection; I come and go, and sometimes I go up and down." Hazrat replied, "Good, become our disciple and read the translation of the Quran." Then on the day of Eid, Hazrat said, "Go, bring a handful of coins so that you become a formal disciple." I brought the coins, which Hazrat distributed, and he also gave me some. Then, after a week, Hazrat used to explain the simple meanings of a verse and sometimes gave a brief explanation of a verse. One day, Miyan Abdullah Sahib Sanwri told me that he did not explain the realities and knowledge of the Quran to you because he did not see the capacity in you to understand them. Miyan Abdullah Sahib used to say that I understood this to mean that if he had told me at that time, I would have gone mad. But I, who have read only half a portion of the translation from you, now feel a special impact on my understanding of the Quran. Miyan Abdullah Sahib also mentioned that once when I came to Hazrat, I did not feel anything special, but I see that here, now and then, the meanings of some Quranic verses are revealed, and I feel as if a door of meanings is being opened in my heart. Hazrat said that we have been sent by explaining the knowledge of the Quran, and it is our duty to serve it, so our companionship should also have this benefit. Hafiz Abdul Majid Sahib Ladhianvi also mentioned to me that our first Pir, Nushi Ahmad Jan Sahib, also requested Hazrat for Bai'at, but Hazrat said, "I am not commanded," meaning I am not given the order for it. Hafiz Abdul Majid also mentioned that when Hazrat Khalifatul Masih I requested Bai'at from Hazrat, Hazrat gave the same response that he did not receive the command for it. Later, when the command came, Hazrat started the series of Bai'at.

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In the name of Allah, the Most Gracious, the Most Merciful. Hazrat was walking in the big mosque. I sat down to read the Quran. At that time, no one else was in the mosque. While strolling, Hazrat glanced at me, and I also looked towards him at the same time. I cannot say what was in Hazrat's mind at that moment, but my heart softened within my chest, and I raised my hands for prayers and prayed for a long time, and Hazrat kept walking. Then finally Hazrat said to me, "Miyan Abdullah, the prayer has been made enough, now stop." Miyan Abdullah used to say, "I understood that what is said about how a complete glance from a person can transform someone completely. Miyan Abdullah used to say that when memories of Hazrat's love and compassion come to mind, my soul trembles. In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwri once told me that in the beginning, he used to drink a lot of vinegar. Sheikh Hamed Ali also used to drink it. One day, Sheikh Hamed Ali mentioned to Hazrat that this vinegar is very bitter. After that, when I went to Hazrat in the morning and sat at his feet, Hazrat told Sheikh Hamed Ali to bring some fresh vinegar. When Sheikh Hamed Ali brought the vinegar, Hazrat said to me, "Drink." I felt embarrassed, but Hazrat said, "What's the shame in drinking when you drink vinegar. There is no harm." With great difficulty, I took sips. Then Hazrat said, "Miyan Abdullah, I have a natural aversion to this." Miyan Abdullah used to say that at that moment, I stopped drinking vinegar and with that guidance, a feeling of aversion towards it developed in my heart. Then once I felt pain in my gums, so I mentioned to Hazrat that when I used to drink vinegar, this pain would disappear. Hazrat replied, "Drinking vinegar for illness is permissible and allowed until the illness persists." So, I used it as a remedy for a while and then stopped. Miyan Abdullah Sahib mentioned that vinegar was used in Hazrat's house. Once Hazrat showed me a dried vinegar gourd hanging in the house and smilingly said, "We have hanged it as a punishment." Khaksar mentions that perhaps a woman in the house might have been using vinegar.

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwri once told me that one day Hazrat Sahib went for a walk towards the north of Qadian. I and Sheikh Hamed Ali were with him. On the way, there was a small well with a rope tied to it, and a large ripe red berry had fallen in the path. While walking, I picked it up and started eating. Hazrat Sahib said, "Do not eat it and leave it there; it belongs to someone." Miyan Abdullah said, "Since that day, I have never eaten any berry without permission because whenever I look towards a berry, that incident comes to mind." Khaksar mentions that berries are generally self-owned in that region, and no one questions their ownership.

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In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Molvi Syed Muhammad Sarwar Shah Sahib once mentioned to me that once a letter came to Hazrat Khalifatul Masih I asking if there is a correct Hadith about tying the hands below the navel during prayer. Hazrat Molvi Sahib presented this letter to Hazrat Sahib and said, "In this matter, the Hadiths are not free from criticism." Hazrat Sahib replied, "Molvi Sahib, you search, you will definitely find it because even though in the beginning, we were staunch Hanafis, I have never liked tying hands below the navel. Instead, my nature inclines towards tying them above the navel, and we have always experienced that when we search for what our nature inclines towards, we find it in the Hadiths. Even if we did not have prior knowledge of it. So, you search; you will definitely find it. Molvi Sarwar Shah Sahib narrates that Hazrat Molvi Sahib went and not even half an hour had passed when he happily brought a book and informed Hazrat Sahib that the Hadith had been found, and it was a Hadith that meets the conditions of authenticity.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that the compilation of Braheen Ahmadiyya and gathering its related materials had been ongoing for some time, but the actual compilation and its recommendation began in 1879 and concluded with its fourth part in 1884. Before Braheen, Hazrat Masih-e-Ma'ood led a life of obscurity and lived in seclusion. Prior to Braheen, you had already initiated a series of publishing articles in some newspapers, and through such advertisements, your name had somewhat entered the public sphere, albeit minimally. However, your circle of preaching and education is primarily associated with the youth of the world. Thus, in 1864, when you were still quite young, you had a vision regarding your preaching work. Subsequently, when you were employed in Sialkot, there is definite evidence of your initiation into the work of preaching and education. You engaged in discussions with people of different faiths, but all of this was merely at a preliminary stage; in the public eye, you only began to emerge with the publication of Braheen around 1877-78, and you started publishing articles, expanding the scope of your preaching lines. However, in reality, it was the advertisements of Ahmadiyya that first introduced you to the nation, and thus, you were introduced to the class of intellectuals and religiously inclined individuals, leaving them astonished at the sight of this unknown person from the villages who had announced the writing of a grand book on the reality of Islam. It seems as if the sun of guidance had already risen before, and it began to rise higher from the horizon. Subsequently, the publication of Braheen Ahmadiyya created an extraordinary wave in the religious circles of the country. Muslims generally welcomed the author of Braheen as a distinguished reformer and initiated a stir in the camp of opponents of Islam. For the author himself, the era of writing Braheen did not pass in a state of tranquility; rather, he who had initially risen as a humble servant of Islam. During the writing of the book, the divine inspirations, like the miracles of Moses and Jesus, took him from one place to another.

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In the name of Allah, the Most Gracious, the Most Merciful. Prior to the completion of the compilation of Braheen, he was not calling out like a private soldier but rather like a general from the Emperor of the Universe, a colonel in the field of battle. In summary, Braheen Ahmadiyya's compilation had given Hazrat Masih-e-Ma'ood, peace be upon him, a prominent status among the knowledgeable and religiously inclined class of the country, and a group of special believers was also established. The obscure village of Qadian, hidden beneath the veil of railways and roads, now began to appear as a destination for external visitors, and opponents of Islam were standing up to extinguish this light with the breath of their mouths. After the publication of Braheen, Hazrat Masih-e-Ma'ood announced his mission to all countries through twenty thousand Urdu and English advertisements. Later, in 1886, when Hazrat Masih-e-Ma'ood, following divine command, went to Hoshiarpur and spent forty days in seclusion, engrossed in the remembrance of Allah, Allah Almighty gave him the glad tidings of a son of great eminence who, by reforming the world through his Christian soul, would gain fame in all four corners of the world. This revelation happened with such grandeur and glory that when on February 20, 1886, it was announced in an advertisement, it caused a stir in the country, and people eagerly began to witness the path of this promised son. Everyone began to have hopes and expectations according to their own thoughts about this promised son. Some considered this promised son to be the awaited Mahdi, who was promised in Islam and who, after being sent into the world, was to defeat the enemies of Islam and prevail over Muslims in every field. Some raised such hopes, and some, as a spectacle, were amazed at the grandeur and glory of this prophetic prediction, waiting without any hope to see what would emerge from behind the veil of the unseen. Even non-religious people were shocked by this news. The purpose of the dissemination of this divine revelation was to serve as a reference for the general public. In those days, a child was born to Hazrat, but trials are also placed by Allah in the path of faith. So, by the decree of Allah, a few months later, in May 1886, a child was born, and it was a girl. Upon her birth, such a wave of joy and disbelief among the believers and enemies, and such laughter and mockery among the enemies, arose that it shook the country.

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A tremor was created. By that time, the series of allegiance was not established to the extent that disciples were visible; ordinary people were wondering what was happening. Some said one thing, some said another. Hazrat, through advertisements and lines, stated that the divine revelation did not specify who the child at that time was hoped for; this would indeed be the Promised Son. Consequently, most people were astonished and awaited the emergence of the Promised One. Some time later, in August 1887, a boy was born to Hazrat, named Bashir Ahmad. His birth was celebrated, and many who had become unsettled then gathered, thinking that this was indeed the Promised Boy, a belief also held by Hazrat himself. Hazrat never expressed a definitive certainty about it, but he kept saying that the signs indicated that this was the boy. Allah knows best. The purpose of Bashir's birth seemed to be for general reference, but by the decree of Allah, a year later, this boy suddenly passed away. What followed was a great storm in the country, and a severe earthquake occurred, to the extent that Miyan Abdullah Sahib Sanwri believes that such a general earthquake had never occurred before or after it. It seemed as though the earthquake that occurred was also of general significance for the people. However, it is certain that this incident caused a great commotion in the country, and many beliefs were shaken. Nevertheless, it is surprising that Molvi Muhammad Hussain Batalvi remained pleased even after this incident. Hazrat used advertisements and lines to calm the people and explained to them that he had never expressed a definitive certainty that this was the boy. Yes, I had said that because I had received many inspirations regarding this boy, in which his great personal virtues were mentioned, so I thought that perhaps this was the Promised Boy. However, in the divine revelation, which is the real authority in this matter, no determination had been made. The purpose was to comfort the people greatly. Consequently, some people were comforted, but most were in a state of despair, and there was a fervor of extreme ridicule among the opponents. Subsequently, the arrival of the Promised Son did not bring the same anticipation as before. Then, on December 1, 1888, following the command of Allah, Hazrat, after about ten months

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In the name of Allah, the Most Gracious, the Most Merciful. The series of allegiance had been announced, and the first allegiance was taken in Ludhiana in 1889. However, by that time, the general perception of Hazrat Masih-e-Ma'ood among Muslims was quite positive, and most considered you a unique servant of Islam. The excitement that arose regarding the prediction of the Promised Son had dimmed among the disappointed, and the general public had retreated. Some pockets of practical opposition also began to emerge. Subsequently, in late 1890, Hazrat Masih-e-Ma'ood, following a command from Allah, authored the book "The Victory of Islam," which was published in early 1891. In it, you announced the death of Hazrat Isa (Jesus) and your own advent as the Promised Messiah. This caused a tremendous earthquake in the country, greater than any earthquake before or after it in one sense. From one corner of the country to the other, a dangerous storm of excitement and opposition arose, and religious scholars issued fatwas of disbelief against Hazrat Sahib, declaring him deserving of death, and it seemed as if a fire had been ignited all around. Even Molvi Muhammad Hussain Batalvi, who had been saved until then, was shaken by this earthquake and was the first person to flee throughout the country seeking refuge. Some of the followers were also shaken. Following this, a fourth earthquake, predicted fifteen months later, occurred. This shock, though extremely severe at that time, was bearable to the community under the guidance of Hazrat Sahib and well-versed in the Sunnah of Allah, so they endured it. However, the opponents' vehement opposition and mockery intensified. Subsequently, minor tremors continued, but they were not significant. However, finally, the community faced the fifth earthquake, which was the demise of Hazrat Masih-e-Ma'ood. This shock also shook the foundation of the community to its core, and it should be called the earthquake of the Hour, and it made it more dangerous by the fact that before, no matter how severe the earthquakes were, the magnetic presence of Hazrat Masih-e-Ma'ood was within the people, and your hand immediately reached out to support every falling person, but that was no longer the case. These were the five earthquakes that affected your community. After this, a severe earthquake occurred upon the demise of the first Caliph, but he and

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In terms of quality and also regarding the specific Jama'at Ahmadiyya, meaning this shock was not related to Hazrat Masih-e-Ma'ood, meaning it was not an event that could create confusion in weak hearts regarding the truth of your claim. After this, and also according to the Sunnah of Allah, storms of calamities will come, but these five earthquakes are unique in their nature and color, and while writing this, it occurred to Khaksar that the five earthquakes that were informed to you and the last earthquake was called the Hour's earthquake, which was destined for the world, but there is no doubt that the words of your prophecy about these five earthquakes are true. In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwri mentioned to me that in ancient times, a guest came to Hazrat Sahib at this time. It was time for iftar, and most of the day had passed, perhaps it was after Asr. Hazrat Sahib told him to break his fast. He insisted, "You should please Allah Almighty with fasting." Allah Almighty is pleased not with fasting but with obedience. When He has commanded that a traveler should not keep a fast, then it should not be kept. He broke his fast. Khaksar mentions that Molvi Sher Ali Sahib used to narrate that once during Hazrat Sahib's time, Hakim Fazl-ud-Din Sahib Bherwi also sat for seclusion, but during the days of seclusion, he had to go out due to a summons for a case. Consequently, after breaking the seclusion, he started to leave from here towards Asr time, so Hazrat Sahib, smiling, said, "If you had to go for a case, what was the need to sit for seclusion." In the name of Allah, the Most Gracious, the Most Merciful. Our Ta'ee Sahibah mentioned that sometimes my Taaya (meaning Khaksar's grandfather) used to occasionally refer to Mirza Ghulam Ahmad, meaning Hazrat Masih-e-Ma'ood, as a city or a dead person. Ta'ee Sahibah said, "What did my Taaya know what fortunate outcome his actions would bring." Khaksar notes that "Maseeti" is called in Punjabi, which means someone who is always sitting in the mosque. Also, Khaksar notes that it is heard that

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In the name of Allah, the Most Gracious, the Most Merciful. Some other people also sometimes used the term regarding Hazrat Sahib. In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahibah narrated to me that during the case with Karam Deen in Gurdaspur, she had a dream that someone said Hazrat Sahib would be hanged in Amritsar so that it would be easier for the people of Qadian. I mentioned this dream to Hazrat Sahib, and he was pleased and said it was a good news dream. Walida Sahibah used to say that Hazrat Sahib interpreted the hanging on the gallows as an honor. Khaksar adds that an appeal was made, and the verdict of your innocence was announced in Amritsar. It was also mentioned by Hazrat Walida Sahibah that on the days of this case, once Hazrat Sahib mentioned at home that the intention of a magistrate seemed very bad, and it was also mentioned that the magistrate's wife had a dream that if her husband talked nonsense, a calamity would befall their home. She had related this dream to her husband and warned him not to do anything foolish. Walida Sahibah mentioned that Hazrat Sahib said that when a magistrate's son passed away, his wife said to him, "Do you want to destroy the house by leaving?" Walida Sahibah also mentioned that on the days of this case, many people had money in their pockets filled with coins to pay the fine if the magistrate imposed one. Nawab Muhammad Ali Khan also brought several thousand rupees from Lahore. Walida Sahibah mentioned that Hazrat Sahib used to say that during those days of the case, where he used to sit under the trees outside the court, the Deputy Commissioner passed by him every day because that was his route. Once he asked with curiosity if the case was still ongoing. He replied, "Yes." The Deputy Commissioner chuckled and said if it were up to him, he would have made a decision in one day. Khaksar adds that the Deputy Commissioner was English. In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib mentioned to me that once I and a few other people, including most likely Molvi Muhammad Ali Sahib and Khwaja Kamal-ud-Din Sahib, met Hazrat Sahib.

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You went inside your residence. At that time, you offered us melons to eat. Molvi Sahib said that the melon you gave me was too thick. Upon giving it, you remarked, "Try eating it. How is it?" Then, smiling, you said, "A fat person becomes a hypocrite. It must have been tasteless." Molvi Sahib said, and it turned out to be tasteless. Molvi Sahib narrated this incident and laughed, saying that at that time, he used to be thin. Khaksar adds that it should not be understood from this that every fat person becomes a hypocrite, rather it is known from the origin of Hazrat Sahib that when a person becomes fat due to indulgence, he becomes a hypocrite. 121

In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Ghulam Muhammad Sahib BA mentioned to me that when I came to Qadian in 1905, Hazrat Sahib was wearing a green turban. Seeing this, I pondered over what work the Promised Messiah was doing with a green turban. Then I read in the case of Ibn Khaldun that when you were in the attire, you received more revelations. 122

In the name of Allah, the Most Gracious, the Most Merciful. Master Muhammad Din Sahib BA mentioned to me that when we used to sit in the gathering of the Promised Messiah, we especially felt that our internal illnesses were diminishing and spirituality was progressing, but when we were away from you, this feeling was no longer there. Molvi Sher Ali Sahib mentioned to me that when we used to sit in Hazrat Sahib's gathering, no matter what the situation was like before, at that time, the nature was very pleasant. 123

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In the name of Allah, the Most Gracious, the Most Merciful. Necessary footnotes should also be added. Now, the proofs published in the four volumes of Ahmadiyya are all from the time of publication, and the original composition is very limited, meaning only a few pages. It can be estimated that out of the three hundred proofs you wrote, only one incomplete proof is mentioned in the published Ahmadiyya, and that too incomplete. After the publication of these four parts, the publication of subsequent parts was suspended under divine command, and it is heard that later due to some reason, the manuscripts of this original composition were burnt. Hazrat Masih-e-Ma'ood placed an advertisement at the end of Part Four of Ahmadiyya titled "Us and Our Book," where you stated that initially when Ahmadiyya was being compiled, and the situation was different, but later during the publication when footnotes, etc., were being written and the book was being printed, the situation changed, meaning Allah Almighty bestowed upon you the robe of mission, and another scholar informed you about it. Upon this, you abandoned your initial intentions and understood that now the matter is in the hands of Allah, who will take the task of service from you as He pleases. Thus, now the books, advertisements, and speeches published in your service by your followers, even after your demise, are all a result of this, and I understand that the truth of Islam is proven more brightly by those three hundred proofs that you wrote in Ahmadiyya, which are a result of your existence alone, despite being written in a more general scholarly style, but your existence, which manifested in the zeal of prophethood, contains within itself a fervor and power.

In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib mentioned to me that once Lal Mullah Wamal had

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In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me that once Mirza Sahib, that is, Hazrat Messiah Ma'ood (peace be upon him), showed me an open chest in which a draft of one of his books was kept, and you said to me that this is all my property and wealth. Khaksar mentions that this refers to the draft of Barahin-e-Ahmadiyya. 125

In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib mentioned to me that once Peer Saraj-ul-Haq Sahib forgot to offer water to a guest and asked someone to bring water. Someone said, "Aren't you fasting?" Peer Sahib remembered that it was his fast. Hazrat Messiah Ma'ood (peace be upon him) was also present at that time, and you told Peer Sahib that when a person forgets and eats or drinks something, it is considered a hospitality from Allah. But when you asked about water and asking questions is disliked, you were deprived of that blessing. 126

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwari mentioned to me that when I first came to Qadian, Hazrat Sahib asked me about the well-being of my father. I replied, "My father is a very bad person. He drinks alcohol and has bad habits." Hazrat Sahib said, "You should not speak ill of your father like that." Then you narrated a saying that sometimes a person, while committing bad deeds, reaches the brink of hell but then returns, starts doing good deeds, and eventually enters paradise. Miyan Abdullah Sahib mentioned that after this incident, there was a change in my father's condition, and finally, everything turned out very well, and a state of intense love for Hazrat Messiah Ma'ood (peace be upon him) developed within him. 127

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Muhammad Beg mentioned that his younger brother, Mirza Ahmad Beg Hoshiarpur, along with Chaudhry Ghulam Muhammad's sisters, including the real sister of Mirza Nazam-ud-Din and others, was married to Umar-un-Nisa. From her, Muhammad Begum was born. Mirza Nazam-ud-Din, Mirza Imam-ud-Din, and others were atheists of the lowest degree and character, and Mirza Ahmad Beg was deeply influenced by them and remained colorful in their company. They had been seekers of heavenly signs from Hazrat Messiah Ma'ood for some time because they were deviating from the Islamic path and Muhammad Begum, that is, Mirza Ahmad Beg, followed their lead. Now, the incident occurred that Hazrat Messiah Ma'ood had another brother, Mirza Ghulam Hussain, who had been missing for some time, and his property had been named after his wife, Imam Bibi. This Imam Bibi was the sister of Mirza Ahmad Beg. Now, Mirza Ahmad Beg desired that the property be gifted in the name of his son, Mirza Muhammad Beg, the brother of Kalaan Muhammad Begum. However, Imam Bibi could not agree to gift the property under the name of Mirza Muhammad Beg without the consent of Hazrat Messiah Ma'ood. Therefore, Mirza Ahmad Beg, with all humility and submission, turned to Hazrat Messiah Ma'ood to sign the document. Consequently, Hazrat Sahib was almost ready, but then he stopped with the thought that it is necessary to seek guidance from the Sunnah. Therefore, you replied to Mirza Ahmad Beg that after seeking guidance, you would sign the document. Subsequently, due to Mirza Ahmad Beg's repeated insistence, the seeking of guidance was performed. It was as if the time had come to display the heavenly sign, which Allah Almighty manifested in this affair. Therefore, in the response to the seeking of guidance, Allah Almighty instructed Hazrat Messiah Ma'ood that this person's daughter should be married to Mirza Muhammad Beg, the condition being that all conduct and kindness would be observed from you. And this marriage will be a source of blessing and mercy for you, and you will partake in all the blessings and mercies mentioned in the announcement of February 20, 1886. However, if there is deviation from the marriage, then the outcome for this girl will be extremely dire, and whoever she marries instead will face consequences from the day of the marriage.

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In the name of Allah, the Most Gracious, the Most Merciful. Until the age of eleven, and similarly, the father of this daughter will pass away within three years, and their household will face division, distress, and calamity. And even during the intervening period, many unpleasantness and sorrows will arise for this daughter."

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In the name of Allah, the Most Gracious, the Most Merciful. It was revealed to Hazrat Messiah Ma'ood (peace be upon him) that the passing away within three years is in the context of marriage, but it is not necessary that any event or incident occurs before that. Rather, according to the revelations, the time of the incidents written to Mirza Ahmad Beg is not known closely. Allah knows best. When the revelation came in response to the seeking of guidance, Hazrat Messiah Ma'ood did not publish it but only informed the father of Muhammad Begum through a private letter because you were confident that he would be distressed by its publication, so you waited for a more suitable time for publication. However, soon, your maternal uncle, Mirza Nazam-ud-Din, in a fit of anger, published this content himself and also ensured its good circulation in the newspapers of the time. Then Hazrat Messiah Ma'ood also found an excellent opportunity for expression. 128

In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that among our ancestors, the elder who settled in India was named Mirza Hadi Beg. The time of their settlement in India seems to be around 1530, meaning it is known that they either came with Emperor Babur or some time after. Mirza Hadi Beg Sahib was from the offspring of Haji Barlas, who was the uncle of Timur. The genealogy from Mirza Hadi Beg to Hazrat Messiah Ma'ood is included in the family tree written on the pages.

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In the name of Allah, the Most Gracious, the Most Merciful.

Family Tree of Hazrat Messiah Ma'ood (peace be upon him)

Mirza Hadi Beg

• Mohammad Fazil Abdul Kareem
• Tannan Beg, Fath Mohammad, Saadullah
• Mirza Ahmad
• Mirza Afzal Hyder Beg
• Ghulam Nek Jani Beg
• Nasir Beg
• Bahauddin
• Mohammad Sultan
• Abdul Baqi
• Mohammad Beg, Rahim Beg
• Ja'far Beg, Ghazi Beg
• Zain-ul-Abidin
• Isma'il Mohammad Zia
• Abdul Rahim
• Mohammad Daulat, Mohammad Fazil, Faizullah
• Sadiq Tak, Saifullah, Yaqoob Qaim, Yaqoob Mali Nek
• Mohammad Hayat, Latifullah, Mamo Afzal, Morad Beg
• Mehrab Beg, Mohammad Islam, Mohammad Sadiq, Atiqullah, Mohammad Fazil
• Ghulam Beg, Peer Beg, O Mohammad Zaman
• Leh for this branch went towards Barelvi
• Dina Beg, Gha'ee Beg, Warid Beg, Fazl Ahmad Sindhi Beg, Mohammad Beg, Mustafa, Sharif Beg
• Mohammad Qaim, Miri Shadi Beg, Abdullah Dar Noor, Mohammad Ullah Beg, Mirza Faiz Mohammad, Mohammad Hussain, Deen Mohammad, Mirza Tasdiq Jilani, Faizullah Beg, Akhlas Beg, Ghulam Rasool, Ghulam Samadani, Ghulam Jilani, Ala Che Beg, Abdullah Beg, Sitar Beg, Ghafar Beg, Ghulam Haider
• In the life of the father, the news was lost. The father was lost.
• Mirza Mohammad, Mirza Ghulam Mohiuddin, and Mirza Ata Mohammad
• Mirza Qasim Beg, Mirza Ghulam Ghous
• Mirza Alam Mi, Am Mustafa, Mirza Nazam, Murtaza, Mirza Alam Mohammad, Mirza Alam Fazluddin
• Mirza Andam Qadir, Mirza Ghulam Haider
• Mirza Alam-ud-Din, Mirza Nazam-ud-Din, Mirza Kamal-ud-Din, Mirza Ghulam Hussain
• The person was affected by Mirza Ghulam Ahmad, the Promised Messiah (peace be upon him), Mirza Agha Mohammad, Mirza Sultan Ahmad, Mirza Afzalullah, Ismat Bashir Ahmad, the first Ahmad, Hazrat Mirza Bashiruddin Mahmood Ahmad, Shukr Ali, Mirza Bashir Ahmad, Mirza Sharif Ahmad, Mubarak Ahmad, Imtiaz Mirza, Imtiaz Hafiz Begum, Maud Al-Aziz, Al-Hamid, Saeed Ahmad, Mubarak Ahmad, Khurshid Ahmad, Arshid Ahmad, Taim Ahmad, Mansoor Ahmad, Zafar Ahmad, Ahmed Dawood, Muzaffar Ahmad, Hamid Ahmad, Munir Ahmad, Mubashir Ahmad, Majid Ahmad, Nasir Ahmad, Naseer Ahmad, Mubarak Ahmad, Munawar Ahmad, Khalil Ahmad, Hafiz Ahmad, Rafi Ahmad, Wasim Ahmad, Anwar Ahmad, Tahir Ahmad, Azhar Ahmad, Naeem Ahmad, Hanif Ahmad, Rafiq Ahmad

Note: This family tree is until 1938 and is according to the first edition of the Biography of Al-Mahdi. Publisher

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In the name of Allah, the Most Gracious, the Most Merciful.

Family Tree of Hazrat Messiah Ma'ood (peace be upon him)

• Mirza Hadi Beg
• Mohammad Fazil Abdul Kareem
• Tannan Beg, Fath Mohammad, Saadullah
• Mirza Ahmad
• Mirza Afzal Hyder Beg
• Ghulam Nek Jani Beg
• Nasir Beg
• Bahauddin
• Mohammad Sultan
• Abdul Baqi
• Mohammad Beg, Rahim Beg
• Ja'far Beg, Ghazi Beg
• Zain-ul-Abidin
• Isma'il Mohammad Zia
• Abdul Rahim
• Mohammad Daulat, Mohammad Fazil, Faizullah
• Sadiq Tak, Saifullah, Yaqoob Qaim, Yaqoob Mali Nek
• Mohammad Hayat, Latifullah, Mamo Afzal, Morad Beg
• Mehrab Beg, Mohammad Islam, Mohammad Sadiq, Atiqullah, Mohammad Fazil
• Ghulam Beg, Peer Beg, O Mohammad Zaman
• Leh for this branch went towards Barelvi
• Dina Beg, Gha'ee Beg, Warid Beg, Fazl Ahmad Sindhi Beg, Mohammad Beg, Mustafa, Sharif Beg
• Mohammad Qaim, Miri Shadi Beg, Abdullah Dar Noor, Mohammad Ullah Beg, Mirza Faiz Mohammad, Mohammad Hussain, Deen Mohammad, Mirza Tasdiq Jilani, Faizullah Beg, Akhlas Beg, Ghulam Rasool, Ghulam Samadani, Ghulam Jilani, Ala Che Beg, Abdullah Beg, Sitar Beg, Ghafar Beg, Ghulam Haider
• In the life of the father, the news was lost. The father was lost.
• Mirza Mohammad, Mirza Ghulam Mohiuddin, and Mirza Ata Mohammad
• Mirza Qasim Beg, Mirza Ghulam Ghous
• Mirza Alam Mi, Am Mustafa, Mirza Nazam, Murtaza, Mirza Alam Mohammad, Mirza Alam Fazluddin
• Mirza Andam Qadir, Mirza Ghulam Haider
• Mirza Alam-ud-Din, Mirza Nazam-ud-Din, Mirza Kamal-ud-Din, Mirza Ghulam Hussain
• The person was affected by Mirza Ghulam Ahmad, the Promised Messiah (peace be upon him), Mirza Agha Mohammad, Mirza Sultan Ahmad, Mirza Afzalullah, Ismat Bashir Ahmad, the first Ahmad, Hazrat Mirza Bashiruddin Mahmood Ahmad, Shukr Ali, Mirza Bashir Ahmad, Mirza Sharif Ahmad, Mubarak Ahmad, Imtiaz Mirza, Imtiaz Hafiz Begum, Maud Al-Aziz, Al-Hamid, Saeed Ahmad, Mubarak Ahmad, Khurshid Ahmad, Arshid Ahmad, Taim Ahmad, Mansoor Ahmad, Zafar Ahmad, Ahmed Dawood, Muzaffar Ahmad, Hamid Ahmad, Munir Ahmad, Mubashir Ahmad, Majid Ahmad, Nasir Ahmad, Naseer Ahmad, Mubarak Ahmad, Munawar Ahmad, Khalil Ahmad, Hafiz Ahmad, Rafi Ahmad, Wasim Ahmad, Anwar Ahmad, Tahir Ahmad, Azhar Ahmad, Naeem Ahmad, Hanif Ahmad, Rafiq Ahmad

Note: This family tree is until 1938 and is according to the first edition of the Biography of Al-Mahdi. Publisher

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The names marked with a star (*) in this family tree are those of individuals whose lineage did not continue.129 Khaksar mentions that Hazrat Messiah Ma'ood (peace be upon him) wrote about his and his family's circumstances in many places with his pen, but the most detailed account is in the book Al-Bariyyah. This account is not exhaustive, nor does it contain all the necessary details, nor does it imply that the events written by Hazrat Messiah Ma'ood elsewhere are all included. However, since this account is more detailed and Hazrat Sahib wrote it based on a specific movement, I present its special sections to the readers. Hazrat Sahib says, "Now, my achievements are such that my name is Ghulam Ahmad, my father's name is Ghulam Murtaza, and my grandfather's name is Ata Mohammad, and my great-grandfather's name was Gul Mohammad. And as stated, our tribe is Moghal Barlas, and from the old papers of our ancestors that are preserved, it is known that they came to this country from Samarqand, and with them were approximately two hundred people, including their followers, servants, and family members. They entered this country as honored leaders, and the place where they settled was a jungle at that time. This place, which is approximately fifty kos north-east of Lahore, was transformed, which they populated and named Islam Purah, which later became famous as Islam Pur Qazi Majhi, and gradually the word Islam Pur was forgotten by people. And at the place of Qazi Majhi, Qazi Raha was appointed, and finally Qadi was made. The period was seventy or eighteen years old when it became known through continuous revelations from Allah Almighty that my father and grandfather are of Persian origin. I had included all these revelations in the second part of Barahin-e-Ahmadiyya, among which is a revelation concerning my lineage, 'خذوا التوحيد التوحيد يا ابناء الفارس' meaning 'Hold on to Tawhid, Hold on to Tawhid, O sons of Persia.' Then another revelation concerning my lineage is 'لو كان الايمان معلقا بالثريا لناله رجل من فارس' meaning 'If faith were hanging from the Pleiades, a man from Persia would reach it,' and then a third revelation concerning my lineage is 'ان الذين كفروا رد عليهم رجل من فارس شكر الله سعيد' meaning 'Those who disbelieved, a man from Persia rejected their beliefs. Allah is grateful for his effort.' All these revelations indicate that our ancestors were originally Persian. And the truth is what Allah has manifested - from Him.

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In the first part, and then from there, it became Qadian. And the reason for naming it Qazi Majhi is explained that this area, which is about sixty kos in length, was mostly called Majh. Most probably, it was called Majha because there were many buffaloes in this country, and in Hindi, a buffalo is called Majh. And besides our ancestors, the rulers of this entire area were also from the Qazi family. Therefore, they became famous by the name of Qazi. I do not know why and for what reason our ancestors came from Samarkand to this country. But it is known from the papers that even in that country, they were honored leaders and dignitaries, and they had to leave that country due to some national enmity and discord. Then, after coming to this country, they received many villages as jagirs from the king of the time. Consequently, a permanent state was established in those territories. In the early Sikh period, my paternal grandfather, Mirza Gul Mohammad, was a renowned and famous chief of those territories. At that time, he had 85 villages under his control. Due to the continuous invasions of the Sikhs in many villages, they were ousted from his possession. However, his valor and generosity were such that even in this adversity, he gave some discordant Muslim chiefs a refuge. The details are with him. The purpose was that they were independent chiefs in their territories during the time of the Tawa'if-ul-Muluk. Always, about five hundred people, sometimes less and sometimes more, used to eat bread at their table, and near about a hundred scholars, peacemakers, and Hafiz-e-Quran used to stay with them, whose duties were well defined, and in their court, the mention of Allah and His Messenger was frequent. And amazingly, many miracles of theirs are so famous that a group of many opponents of religion also testifies to them. The purpose was that besides their rule and emirate, they were extremely famous for their honesty, piety, masculine courage, determination, support for and compassion towards Muslims, and in their quality of being extremely famous for their piety, righteousness, and Islamic zeal, and those who sat in their gatherings were all righteous, virtuous, and had Islamic zeal, and they were far from immorality and sin, and were brave and noble men. Therefore, I have heard several times from my late father that once a minister of the Mughal Empire came to Qadian.

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The one who was famous by the name of Ghiyasuddin and saw in Mirza Gul Mohammad Sahib a prudent, vigilant, courageous, resolute, independent, understanding, supportive of Islam, enthusiastic for the victory of religion, pious, pure, dignified, and a brief but very firm and intelligent and righteous and brave and noble man, was moved to tears and said, "If I had known earlier that in this jungle there is a man from the Mughal dynasty possessing such qualities that are usually found in the rulers of the empire, I would have endeavored to keep the Islamic empire safe from the days of indolence, incompetence, and bad-mannered kings of Chagatai. It would also be beneficial to write here that my paternal grandfather, namely Mirza Gul Mohammad, passed away due to a hiccup disease which had accompanying symptoms. During the dominance of the disease, the physicians unanimously suggested that if alcohol is used for a few days for this ailment, it would likely be beneficial. However, they did not dare to offer their service. Finally, one of them made a soft suggestion. Then he said, 'If it is the will of Allah to grant healing, there are many medicines available. I do not wish to use this impure substance, and I am content with the decree of Allah.' After a few days, he passed away from the same disease. Death was destined, but this incident of his righteousness remained memorable forever that he chose death over alcohol. Now the summary of the matter is that when my paternal grandfather passed away, instead of him, my paternal uncle, namely Mirza Ata Mohammad, became his successor. During his time, the Sikhs predominated in battles due to the wisdom and interest of Allah. My late paternal uncle took many measures to protect his state, but as fate did not agree with his intentions, he remained unsuccessful. No measure was presented, and day by day, the Sikhs seized the villages of our state. To the extent that only one Qadian remained with my late paternal uncle. And Qadian was then a fortress-like area. It had four towers, and soldiers of the army resided in it. Some were stationed there, and the fort was about twenty-five feet high and so wide that three chariots could easily pass each other in front of it. And it so happened that a group of Sikhs...

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Firstly, he who was called Ram Gadhia, obtained permission through deceit and entered Qadian, and then took control. At that time, our ancestors faced great destruction and were captured like the Israelites. All their wealth and belongings were looted. Many mosques and splendid buildings were destroyed, and gardens were cut down out of ignorance and prejudice. Some mosques, out of which one is still under the control of the Sikhs, were converted into Sikh temples. On that day, a library of our ancestors was also set on fire, which contained a pen case of five hundred verses of the Quran. It was burned with great disrespect. Eventually, after some thought, the Sikhs ordered our ancestors to leave. Consequently, all men, women, and children were gathered and expelled. They sought refuge in a state in Punjab. After a short period, due to the schemes of those same enemies, my paternal grandfather was poisoned. Then, during the last days of the reign of Ranjit Singh, my late father, Mirza Ghulam Murtaza, returned to Qadian. Mirza Sahib received five villages from the estates of his father. Because during that time, Ranjit Singh had subdued many small states to create a large state of his own. So all our villages also came under the control of Ranjit Singh. From Lahore to Peshawar and on the other side to Ludhiana, the chain of his dominion spread. Despite this, by the grace of the old family, my late father, Mirza Ghulam Murtaza, was a famous chief in those territories. In the court of the Governor-General, he was always invited among the seated chiefs. In 1857, he served the British government by purchasing fifty horses with fifty riders from his own pocket and promised such assistance to the government in the future if needed. The British government officials were pleased with his prompt and excellent services. Therefore, Sir Lepel Griffin has also mentioned him in his book "The Punjab Chiefs." The purpose was that in the eyes of the rulers, they were very dear and respected. And sometimes, for their pleasure, the deputy commissioner or commissioner would visit their residence. This is a brief account of my family. I do not deem it necessary to see why

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Before my birth, my father witnessed great trials. Once he was imprisoned in India. However, the era of his hardships turned into prosperity during my birth. It is by the mercy of Allah that I did not partake in his trials, nor did I inherit any part of the rule or kingdom of my forefathers. During my childhood, I was educated in such a way that when I was six or seven years old, a Persian tutor was appointed for me. He taught me the Quran and some Persian books. His name was Fazl-ul-Haq. And when I was about ten years old, another Arabic tutor, Maulvi Sahib, was appointed for my education. His name was Fazl Ahmad. I believe that since my education was a divine arrangement, the first word of these teachers' names was also Fazl. Maulvi Sahib was described as a religious and noble man. He taught with great care and diligence. I only read some books and some Arabic grammar rules. And then when I turned sixteen or seventeen, I had the opportunity to study with another Maulvi Sahib. His name was Gul Ali Shah. My father had employed him to teach me in Qadian. From the latter Maulvi Sahib, I acquired knowledge in logic, philosophy, and other sciences as far as Allah willed, and I also read some medical books with my father, who was a skilled physician. During those days, I was so engrossed in reading books that it seemed as if I was not in this world. My father repeatedly advised me to reduce my book reading because he was very concerned that it might affect my health. He also meant that by distancing myself from this occupation, I would share in his sorrows and concerns. Eventually, this happened. My father was litigating in English courts to reclaim some ancestral villages. He also included me in those cases.

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And for a long time, I remained engaged in those tasks. I regret that a lot of precious time was wasted in those senseless disputes, and along with that, my esteemed father was involved in the management of estate affairs. I was not a man of that nature and disposition. Therefore, I was often the target of my father's dissatisfaction. His sympathy and kindness towards me were at the utmost level. But he wanted to mold me into a worldly person like the landlords. And my nature was extremely averse to it. Once a commissioner wanted to come to Qadian, my father repeatedly told me to go two or three kos to receive him. But my nature detested it, and I was also ill, so I could not go. Hence, this also became a cause of his dissatisfaction. And he wanted me to be engrossed in worldly matters all the time, which was not possible for me. However, I believe that I served my esteemed father with obedience not for worldly gains but solely for the reward of obedience and kept praying for him. And he knew my sincerity towards him and sometimes said that I only divert my son's attention to worldly matters out of compassion; otherwise, I know the direction he is inclined towards, i.e., the path of truth and religion. We are wasting our lives. Similarly, during the days of being under his shadow, for a few years, my life was spent in English service due to my natural aversion. Eventually, as my separation was very burdensome for my esteemed father, I resigned from that job, which was against my nature, and lightened my burden. And then I presented myself for the service of my esteemed father. Through this experience, I learned that most professions lead a very dirty life. And when I again engaged in the estate affairs of the same landlords, I was busy in those tasks. But most of the time, I was engrossed in contemplating the Quran, reading its interpretations and hadiths. Sometimes, I also read those books to my esteemed father. And due to his failures, my esteemed father was often gloomy and worried. He was involved in litigation to reclaim some ancestral villages. He also included me in those cases.

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Close to a rupee was spent. The outcome was ultimately negative. Because our ancestors had long been out of our control, and their return seemed like a naive thought. Due to this heedlessness, Hazrat Walid Sahib, may Allah have mercy on him, lived a life immersed in a deep whirlpool of sorrow, grief, and turmoil. Observing those circumstances provided me with an opportunity for a pure transformation since the pattern of hardships in Hazrat Walid Sahib's life taught me a lesson in a life free from worldly deceptions. Although some ancestral villages remained in the possession of Hazrat Walid Sahib, and there were some annual rewards from the British government, yet whatever he had seen led him to sell everything. Consequently, he always remained despondent and sorrowful. He often said that to the extent I have strived for this vile world, had I strived for the religion, perhaps today I would have been a Qutb or a Ghawth. And often, we used to recite this couplet: "O life, spent and unrewarded, what few morning and evening prayers I offer." And I observed many times that they used to recite a couplet they had composed with deep emotion, and it is as follows: "From the door of hopelessness, I expect nothing from anyone, that Rome is hopeless, and sometimes with a heavy heart, they used to recite this couplet: "By the water of lovers and the dust of the humble, who knows my heart's desire, that instead of the door, whose feet will burn." The desire to go empty-handed in front of Hazrat Aziz Jal Shanah grew stronger day by day in their final years. They often lamented that for the worthless pleasures of the world, I have wasted my life in vain. Once Hazrat Walid Sahib narrated a dream in which he saw the Messenger of Allah ﷺ coming towards my place with great dignity, like a great king coming. So at that moment, I ran to present myself before you. When I approached near, I thought I should offer something as a gift. Saying this, I put my hand in my pocket, in which there was only a rupee, and when I looked closely, it became apparent that it was also counterfeit. Seeing this, my eyes filled with tears. Then my eyes opened, and you began to interpret that with worldly possessions, God

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And the love of the Messenger is like a counterfeit rupee, and they used to say that just like my esteemed father also spent the end of his life in calamity, grief, and sorrow, and where he put his hand, there was ultimately failure, and my esteemed father, that is, my great-grandfather, also used to recite a couplet, one verse of which he forgot, and the other is: "When I plan, destiny laughs." And this sorrow and burden increased in the last year of his life. Due to this thought, about six months ago, Hazrat Walid Sahib built a mosque in the center of this area, which is the main mosque of this place. And he instructed that in a corner of the mosque, my grave should be. May the name of the Almighty continue to be whispered in my ears. What a wonder that this is the means of forgiveness. Thus, the day the construction of the mosque was completed in all respects, and perhaps a few bricks of the floor were left, Hazrat Walid Sahib, after being ill for just a few days, passed away due to a sudden illness. And in the same corner of this mosque where he had stood to mark, he was buried. O Allah, have mercy on him and admit him to Paradise. Amen. He reached the age of about fifty-five. His regrets that why did I waste precious time for the world are still affecting me, and I know that every person who seeks the world will ultimately carry this regret with them. I was told in a dream that the time of his passing was near. I was in Lahore at that time when I had this dream, so I quickly reached Qadian and found him suffering from a severe illness, but there was no hope that he would pass away the next day after my arrival because the severity of the illness had decreased, and he was sitting with great independence. The next day, at two o'clock in the afternoon, we were all present in the service of our loved ones when Mirza Sahib kindly told me to rest at this time because it was the month of June, and the heat was intense. I went to rest in a veranda, and a servant began to fan me, and with a little drowsiness, I received an inspiration. "By the sky and the night visitor" meaning an oath is taken by the sky.

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The decree and destiny, the origin of this incident, and the oath of this event that will descend after the setting of the sun today have been explained to me that this inspiration is from Allah Almighty as a sign of mourning. And the incident is that your father will pass away after the sunset today. Glory be to Allah, the Lord of Majesty, that a person who laments the waste of his life passes away in mourning. He describes his death as a sign of mourning. Many people will be surprised at the meaning of mourning in the eyes of Allah Almighty. But remember, when Hazrat Aziz Jal Shanah looks at someone with mercy, he deals with them like a friend. Therefore, even the laughter of destiny that has come in the narrations is in the same context. Now the summary of the speech is that when I received this inspiration from Allah Almighty regarding the demise of Hazrat Walid Sahib, it occurred to me that some reasons are related to the life of Hazrat Walid Sahib, and then I did not know what affliction would befall us. Then at that moment, another inspiration came. "Alaisa Allahu bi-kafin 'abdah" meaning, Is not Allah sufficient for His servant? This inspiration was amazing and reassuring, and it stuck in my heart like an iron nail. So, I swear by that Allah Almighty in whose hands my life is, that He made me believe in this divine inspiration in such a way that even in my thoughts and assumptions, it was not there. He took care of me in such a way that no father will ever take care of his son. His continuous favors upon me are such that it is impossible for me to count them. And my esteemed father passed away after the sunset that very day. It was the first day that I saw a mercy sign through the inspiration of Allah that I cannot imagine a break in my life. I got this inspiration engraved in a ring these days, which is kept with great care till now. The purpose of my life passed under the shade of the venerable father for about forty years. On one side, there was his departure from the world, and on the other side, a series of divine conversations started with great intensity. I cannot explain what action of mine caused this divine favor to be included. Only in myself, this divine favor was included.

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I feel that inherently my heart is drawn with loyalty towards Allah Almighty, which cannot be deterred by anything. So, this is His grace that I have never indulged in the complexities of mathematics, nor have I thrown myself into intense struggles like some Sufis of the time, nor have I engaged in seclusion that contradicts the teachings of Allah. Rather, I have always been disgusted with those beggars and innovators who are afflicted with various kinds of innovations. Yes, during the time of Hazrat Walid Sahib, his time of demise was very near. Once, an elderly pious person appeared to me in a dream and mentioned that keeping a fast for the presentation of celestial lights is a Sunnah of the Prophetic family. So, I decided to revive this Sunnah. Therefore, for some time, I considered fasting appropriate, but along with that, the thought came that it is better to keep this matter hidden. So, I would ask for my meal in the men's sitting area at home and then distribute that meal in a hidden manner to some orphan children whom I had recommended and emphasized their presence on time. And thus, I spent all day fasting. And except for Allah Almighty, no one knew about those days. Then after two or three weeks, I realized that it is better to reduce the amount of food on those days when I ate a full meal. So, I gradually reduced my food intake to the extent that I could suffice on just one bread in a day and night. And I continued to reduce my food intake to the point that maybe after eight or nine hours, my meal was just a few tolas of bread. Mostly, I did the same. And despite such a scarcity of food that even a two or three-month-old child cannot bear, Allah Almighty kept me safe from every calamity and affliction, and among the wonders of such fasting that came into my experience, there are delicate revelations that unfolded in that era. So, I had some encounters with past prophets and met with the saints of the highest rank who have passed through this community. Once, in a state of complete wakefulness, I saw the Messenger of Allah ﷺ with Hasan and Ali (may Allah be pleased with them) and Fatimah (may Allah be pleased with her)...

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The purpose of fasting for that period, from which miraculous revelations appeared to me, were various types of unveilings. Another benefit I obtained was that I found myself capable of enduring hardships to the extent of extreme patience after those struggles. I often thought that if a stout man, besides being a wrestler, were compelled to fast with me, he would die before I, who had an urgent need for food. This also proved to me that a person can progress in endurance to a certain extent, and as long as one's body does not become emaciated, I am convinced that such a person is not worthy of the spiritual stations. However, I do not advise everyone to do this, and I have not done this at my own discretion... It is better for a person not to throw himself into intense struggles like some Sufis of the time, nor engage in seclusion that contradicts the teachings of Allah. Nowadays, most ignorant beggars who teach struggles do not have a good outcome. So, one should refrain from following them."

From the book "Al-Bariyyah" pages 134 to 166, footnote

(It is stated that besides the book "Al-Bariyyah," Hazrat Messiah Ma'ud (peace be upon him) has mentioned the circumstances of our family in his following works: "Izala-e-Auham," "A'ina-e-Kamalat-e-Islam," "Istifta," "Lujjat-un-Nur," "Tariq-ul-Qulub," "Kashf-ul-Ghita," "Shahadat-ul-Quran," "Tuhfa Qaisariyyah," "Sitara Qaisariyyah," "Nujum-ul-Huda," Advertisement 1894 CE)

130 In the name of Allah, the Most Gracious, the Most Merciful. It is stated that along with the documents of the Bandobast Mal 1865 CE, connected to our family's genealogy, under the title of the population of Qadian and the reason for the name, the signatures of Mirza Ghulam Murtaza Sahib, Mirza Ghulam Jilani, and Mirza Ghulam Muhi-ud-Din, etc., are recorded that: "The period of the fourteenth back passed. That Mirza Hadi Beg, a Mogul by descent, settled in the village of Abad in the district of Lass Morath Ali, along with the nobles, after serving as a servant with Emperor Babar, the King of Kings, by permission of the royal court, settled in this jungle. The reason for the name is that our ancestors were granted the position of Qazi by the king. The title of Qazian kept the village of Islam Pura, then gradually, due to a mistake, it was pronounced by the common people as the Qadian region."

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The famous Mughal then proceeded towards Abad without any hindrance. " (In this narration, the Arabic phrase that has been mentioned is likely a transcription error.)

131 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that the destruction of the Mughal Empire, especially in the latter half of the eighteenth century, witnessed the menacing factions of the Malwa region in Punjab. The invasions of Ahmed Shah Abdali and Shah Zaman from the north did not have a lasting impact beyond temporary dominance and, in reality, the Sikh community's era had begun. However, since unity and organization were lacking within the Sikh community, and there was no singular leader at that time, their rise was creating more discord than peace due to internal conflicts. During that time, Sikhs were divided into twelve factions or groups, each fighting under their own leaders to establish autonomous states. This led to a continuous cycle of bloodshed and unrest in Punjab, where life, property, and honor were not secure. Until the time came when Raja Ranjit Singh consolidated everyone and established a central Sikh government in Punjab. Qadian and its surrounding areas, being under the rule of our ancestors, also had to face many conflicts with the Sikhs. The Sikh factions with which our ancestors had dealings were famous by the names of Ramgadhi and Kanhia. Because the region of Qadian mostly overlapped with the territories of these two factions. Hazrat Messiah Ma'ud (peace be upon him) to some extent protected his region from the hands of the Sikhs. However, many villages slipped from his control, but after his demise, which likely occurred around 1800 CE, during the time of his son Mirza Ata Muhammad Sahib, the entire region around Qadian fell under the control of the Sikhs, and Mirza Ata Muhammad Sahib was forced to leave his ancestral estate. Consequently, Mirza Ata Muhammad Sahib crossed the River Beas and stayed as a guest of Sardar Fath Singh Ahluwalia, the head of the Ahluwalia clan in the village of Begowal. Sardar Musaof Ahluwalia was the chief of the Ahluwalia clan and at that time, a prominent...

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The person in power was a prominent figure. The present Raja Sahib Kapurthala is from his lineage. Twelve years later, Mirza Ata Muhammad Sahib was poisoned in Begowal by enemies. Khaksar presents that it is known that Ramgadhi Masl, under the leadership of Jatta Singh himself or his followers, likely seized Qadian around 1802 CE. Jatta Singh passed away in 1803 CE, and his nephew Dewan Singh took control of most of the area. Consequently, Dewan Singh's rule over Ramgadhi Masl in Qadian lasted for nearly fifteen years. After that, around 1834 or 1835 CE, under the authority of Raja Ranjit Singh, our grandfather Mirza Ghulam Murtaza Sahib regained possession of Qadian. During this time, our grandfather had to face significant tribulations.

132 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that the book "Punjab Chiefs," also known as "Tazkira-e-Rosaye Punjab," which was initially compiled by Sir Lepel Griffin under the guidance of the Punjab Government and later completed by Mr. Massey and Mr. Crake (who are currently members of the Government of India as Home Members), was reviewed by the Punjab Government. The following note is recorded regarding our family's history: In the last years of Emperor Babar's reign, around 1530 CE, a Mughal named Hadi Beg Bashind Samar Qand left his homeland and came to Punjab, settling in the district of Gurdaspur. He was a knowledgeable person and was appointed as a judge or ruler of the seventy positions around Qadian. It is said that he founded Qadian and named it Islam Pura, which gradually transformed into Qadian due to mispronunciation by the locals. This family remained distinguished under the royal government's prestigious positions, but during the Sikh community's rise, they fell into bankruptcy. Ghulam Muhammad and his son Ata Muhammad constantly fought with the Ramgadhi and Kanhia factions, who controlled the areas around Qadian. After losing all their territories, Ata Muhammad sought refuge with Sardar Fath Singh Ahluwalia in Begowal. Sardar Musaof Ahluwalia was the chief of the Ahluwalia clan, and during that time, a prominent...

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For twelve years, a life of peace was enjoyed there. Upon his demise, Raja Ranjit Singh, who had taken control of the Ramgadhi Masl's estate, summoned Ghulam Murtaza back to Qadian and returned a reasonable portion of his ancestral estate. Ghulam Murtaza then joined the army of Maharaja Ranjit Singh, including his brothers, and rendered commendable services on the borders of Kashmir and other regions. During the time of the Anglo-Sikh war, he was sent with the Journal Vanchura towards Mandi and Chaklu in 1841, and in 1843, he was appointed as the commander of an infantry battalion and sent to Peshawar. He displayed remarkable courage in the Hazara disturbances, and when the rebellion of 1848 occurred, he remained loyal to his government and fought on its side. At this juncture, his brother Ghulam Muhi-ud-Din also rendered good services. When Maharaja Ranjit Singh was going to Multan with his army, Dewan Mulraj for help, Ghulam Muhi-ud-Din and other landlords Langar Khan Sahiwal and Sahib Khan Townah incited the Muslim population and, joining forces with Sardar Dial's army, attacked the rebels and defeated them, pushing them towards the Chenab River, where more than six hundred rebels drowned and perished. Upon the arrival of the British Government, this family's estate was confiscated, but a pension of seven hundred was granted to Ghulam Murtaza and his brothers, and their proprietary rights in Qadian and its surrounding districts remained intact. This family rendered excellent services during the rebellion of 1857. Ghulam Murtaza recruited many men, and his son Ghulam Qadir was in General Nicholson's army when the officer in charge attacked the rebels of the Trimu Ghat, who had fled from Sialkot, with a sword. General Nicholson gave Ghulam Qadir a certificate stating that in the rebellion of 1857, the Qadian family showed more loyalty than all other families in the district.

From the book "Kashf-ul-Ghita," Government's record

133 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that in the treatise "Kashf-ul-Ghita," which was written by Hazrat Messiah Ma'ud (peace be upon him) for the Government, Hazrat Messiah Ma'ud writes:

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My family is a noble family, and my ancestors were rulers and selfless leaders who faced destruction during the Sikh era. Although all deserve gratitude, my ancestors deserve the most gratitude because they entered the government's service and found deliverance from a fiery furnace, emerging from perilous lives into safety. My father, Mirza Ghulam Murtaza, was a respected leader in those regions, and the senior government officials wrote with great emphasis that he was truly loyal and faithful to the government. My father was granted a chair in the Governor's court, and the high-ranking officials always looked at him with respect. Due to his noble character, district officials and officers occasionally visited his residence. In the eyes of the English officers, he was a loyal leader, and I firmly believe that the government will never forget his service. In a delicate time in 1857, he surpassed his status by purchasing fifty horses from his own pocket, providing fifty riders to aid his loved ones and friends, and offering assistance to the government. Many of these riders bravely sacrificed their lives in manly combat against the rebels in India, and my brother, Mirza Ghulam Qadir Tamon, participated in the battle of the Pen, providing significant help. Similarly, my ancestors proved their loyalty to the government through their blood, wealth, continuous services, and faithfulness. Apart from services, I am confident that the esteemed government will not consider our family as ordinary subjects and will not overlook the right that has been proven during times of great turmoil. Sir Lepel Griffin also mentioned my father and my brother, Mirza Ghulam Qadir, in his book "Punjab Chiefs," and below, I record some excerpts from the high-ranking officials, which mention the services of my father and my brother:

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Translation of Certificate of J.M. Wilson. To Mirza Ghulam Murtaza Khan, chief of Qadian. I have perused your application reminding me of your and your family's past services and rights. I am well aware that since the introduction of the British Government, you and your family have certainly remained devoted, faithful, and steady subjects, and that your rights are really worthy of regard. In every respect, you may rest assured and satisfied that the British Government will never forget your family's rights and services, which will receive due consideration when a favorable opportunity offers itself. You must continue to be faithful and devoted subjects, as in it lies the satisfaction of the Government and your welfare. 11th June 1849 - Lahore

Translation of Correspondence, Walsen Sahib Number 353

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Translation of Mr. Robert Cast's Certificate. Mirza Ghulam Murtaza Khan, Chief of Qadian. As you rendered great help in enlisting sowars and supplying horses to the Government in the mutiny of 1857 and maintained loyalty since its beginning up to date and thereby gained the favor of the Government, a Khilat worth Rs.200/- is presented to you in recognition of good services and as a reward for your loyalty. Moreover, in accordance with the wishes of the chief commissioner as conveyed in his No.576 dated 10 August 1858, a certificate of satisfaction of the Government for your fidelity and repute is addressed to you. 20-09-1858 Lahore.

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Translation of Correspondence

Financial Commissioner Punjab

Compassionate and Kind Friends

To Mirza Ghulam Qadir, Chief of Qadian. Your letter of the 2nd instant has been received by me. We deeply mourn the passing of your father, Mirza Ghulam Murtaza. He was a loyal and well-wishing leader of the British Government. Your family will be esteemed in the same manner as your loyal father. The restoration and welfare of your family will be kept in mind when a favorable opportunity arises. Dated 29 June 1876.

Sir Robert Egerton

Brave Financial Commissioner Punjab

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that in the book "Punjab Chiefs," the following note is written regarding the posthumous circumstances of Mirza Ghulam Murtaza: Mirza Ghulam Murtaza, who was a renowned and skilled physician, passed away in 1876, and his son Ghulam Qadir succeeded him. Ghulam Qadir was always ready to assist local officials, and he had the support of those officials who

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It was related to administrative matters. There were many certificates. He served as a superintendent in the District Office of Gurdaspur for some time. His only son died in childhood in Saghri, and he adopted his nephew Sultan Ahmad, who is considered the elder of the family since the death of Ghulam Qadir in 1883. Mirza Sultan Ahmad started his government service as a Deputy Tehsildar and is now an Extra Assistant Commissioner. Mirza Sultan Ahmad is the number holder of Qadian, but instead of managing the numbering, his uncle and brother-in-law Nazamuddin, who is the eldest son of Ghulam Muhi-ud-Din, does this work. Nazamuddin's brother, Imam-ud-Din, who died in 1904 during the siege of Delhi in the House of Harris, was a messenger. His father, Ghulam Muhi-ud-Din, was a Tehsildar. It is essential to mention here that Mirza Ghulam Ahmad, who was the youngest son of Ghulam Murtaza, became the founder of a famous religious series among Muslims known as the Ahmadiyya, which is renowned under his name. Mirza Ghulam Ahmad was born in 1839 and received a good education. In 1891, he claimed to be the Promised Messiah or Mahdi in the religion of Islam. As Mirza was a capable religious scholar and orator, he quickly convinced many people of his belief, and now Ahmad is known to have followers numbering close to three hundred thousand in Punjab and other parts of India. Mirza authored many books in Arabic, Persian, and Urdu, among which he refuted the issue of Jihad, and it is believed that these books have had a significant impact on Muslims. For many years, Mirza Ghulam Ahmad endured great hardships because he was always embroiled in debates, disputes, and court cases with his religious opponents. However, before his death in 1908, he achieved such a status that even his adversaries began to regard him with respect. The headquarters of this series is Qadian, where the Ahmadiyya Community has established a large school and started a publishing house through which the news of the series is disseminated. Mirza Ghulam Ahmad's spiritual successor is Maulvi Noor-ud-Din, who is a renowned physician and has served in the administration of Maharaja Kashmir for several years. Among his relatives, very few are followers of his religion.

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On this family, the rights of ownership are obtained in a safe place called Qadian, which is a significant place, and also three attached properties are explained in detail in the 5th century of ownership.

The above quotation contains some inaccuracies related to events. Firstly, it is written that our uncle made Mirza Sultan Ahmad a claimant. This is incorrect. In fact, the actual situation is that after the death of our uncle, at the request of our aunt, the relevant officers had already included him in the property documents. Secondly, it is written that in the life of the Promised Messiah, Mirza Sultan Ahmad was the elder of the family, which is incorrect. Thirdly, it is written that Mirza Nazamuddin was the cousin of Mirza Sultan Ahmad, which is wrong; in fact, Mirza Nazamuddin was his uncle. Fourthly, it is written that Mirza Nazamuddin was the eldest son of Mirza Ghulam Muhi-ud-Din, which is incorrect. The eldest son of Mirza Ghulam Muhi-ud-Din was Mirza Imam-ud-Din. Fifthly, the date of the birth of the Promised Messiah is stated as 1839, which, as has been established through research, is not accurate; rather, the correct date is 1836. Sixthly, it is written that very few of the relatives of the Promised Messiah believe in his teachings, which is incorrect. The actual situation is that initially, many relatives opposed him, but some were destroyed, and some were guided, so now very few relatives remain opposed to you, and most believe in you and are involved in your service. Furthermore, the reason for the progress and success of the Promised Messiah is that he received a very good education, and he was a capable religious scholar and orator. This is incorrect because in terms of any external sciences, the Promised Messiah, peace be upon him, was not among the great scholars, nor did he have any special access to scientific debates. In fact, initially, you were hesitant to speak at public gatherings, and you had a natural shyness. However, when Allah placed you in that position, then your inner strength emerged, and with each of your words, many rows of the enemy were cut off, and each of your words turned the opponent's hours of speech and writing into water. Moreover, above all, you were given a magnetic attraction towards the path of prophethood, which made the hearts rejoice.

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Automatically, some things were coming towards you, and from God, you were granted a fear. In front of which even the brave enemy would tremble, and you were adorned with miraculous beauty and kindness, and at every step, divine help and support were with you; otherwise, you were born more in the world of knowledge and logic and sat down like a bubble.135 In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakeem Ali related that when Mirza Imam-ud-Din and Mirza Nazam-ud-Din started drawing and closing the wall of Masjid Mubarak, Hazrat Sahib instructed a few people, including me, to go to them and explain very gently that they should not close this path as it would cause great inconvenience to my guests, and if they wish, they can see another place for surety, and Hazrat Sahib emphasized not to use harsh words. Chaudhry Sahib says we went, and both Mirzas were sitting in a meeting, and the era was progressing. We delivered Hazrat Sahib's message and started the conversation very gently, but Mirza Imam-ud-Din, upon hearing, said in anger, "Why didn't he (meaning Hazrat Sahib) come himself, and what do I know about you people?" Then he tauntingly said, "Since the revelation has started coming from the heavens, what has he not known at this time," and so on. Chaudhry Sahib says we turned back with our faces down. Then Hazrat Sahib joined us with some other guests and said, "Go to the Deputy Commissioner and after meeting him, explain the whole situation and tell him that we come from far and wide for the sake of religion and this act is causing us a lot of trouble because the path to the mosque will be closed. At that time, there was a severe disturbance in a village near Qadian, and the Deputy Commissioner and the Captain of Police were all there. So, we went there and after a short stop, we moved forward. The Deputy Commissioner was talking with the Captain in the field at that time. One of us stepped forward and started to explain our situation. But the Deputy Commissioner said in a very angry tone, "You want to intimidate me by gathering so many people. I know you people well, and I understand well that you want to instill fear in me. I know you people well, and I understand well that you want to instill fear in me. I know you people well, and I understand well that you want to instill fear in me.

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Why is the community being formed, and I am not unaware of your words, and now I am eager to hear from you soon, and you will realize how such a community is built, etc., etc. Chaudhry Sahib says we had to return unsuccessful from there and narrated the whole incident to Hazrat Sahib. Chaudhry Sahib says that in those days, there was strong opposition, and the British authorities also had a very negative view of the community and thought that it was forming a political group for conspiracy. And in those days, the police officers in Batala were also strongly opposed and hostile, and in Qadian, Mirza Imam-ud-Din, Mirza Nazam-ud-Din, and others and their incitement were under severe persecution by Hindus, Sikhs, and non-Ahmadis, and in Qadian, Ahmadis faced severe humiliation and suffering, and in those days, the number of Ahmadis in Qadian was also ordinary, and except for the family of Hazrat, all were like those who migrated for the sake of religion or were guests. Hazrat Sahib saw these conditions and observed the community's distress, so he gathered the community members and advised them, saying that now such situations have arisen here that living here has become difficult, and we have to work. If not here, then somewhere else. And migration is also the Sunnah of the Prophets. So, my intention is to go somewhere else. Chaudhry Sahib says that first, Khalifah I suggested that Hazrat should go to Bhera. My accommodations are there, and there is no trouble of any kind. Maulvi Abdul Karim Sahib invited to Sialkot; Sheikh Rehmatullah Sahib said, "Come to Lahore." I also repeatedly thought of presenting my place, but I hesitated out of shame. Finally, I also said, "Hazrat, come to my village." It is a safe village of ours, and no one interferes, and my accommodations are there, and it is a place where even the authorities have minimal interference. And the landlord is like a government in his domain. Hazrat Sahib asked, "Are the necessities available there?" I said, "Income, etc., all are sufficient for a house. And besides, there is a village a little distance away where all kinds of necessities can be found." Hazrat Sahib said, "Good, when the time comes, we will see."

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Where Allah will take, there we will go. Khaksar presents that once in 1887, Hazrat Sahib also expressed his intention to leave Qadian. As you have mentioned in your book "Muhannnah Haq." In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that I have seen the note of Miyan Abdullah Sahib Sonori in which they used to keep an account of the journey of Hazrat Masih Maud (as) to Hoshiarpur. This is the same journey in which Hazrat Sahib spent forty days and had a discussion with Master Merli Dhara Arya, mentioned in the Chashma-e-Chashm Ara. It is known from the note that Hazrat Masih Maud returned to Qadian from this journey on 7th March 1886. The first date of the account is mentioned as 1st February 1886. But it seems that Miyan Abdullah Sahib started writing the account later, and Hazrat Sahib reached Hoshiarpur in the third week of January. Otherwise, forty days of travel and then staying in Hoshiarpur, as well as the subsequent daily stay, can be inferred from the aforementioned dates. Miyan Abdullah Sahib mentions in the note the following items: teacher's fee, rent, milk, sugar, meat, bread, spinach, lentils, salt, coriander, onions, garlic, wheat flour, ticket, maintenance bag, and Riordy. Miyan Abdullah Sahib states that only those items were recorded in the account that were requested for Hazrat, whether for us or for any guest. In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sonori narrates that in 1303 AH, on Friday at ten o'clock, Hazrat Sahib instructed me that if someone is afraid and there is a fear of his heart being affected, the person should recite Surah Yasin three times after the morning prayer and write "Ya Aziz" on his forehead with a dry finger and go before him. InshaAllah, he will not be affected by fear, but fear will fall upon him. Moreover, Hazrat Sahib had assigned me the duty of reciting Surah Yasin three times after the Fajr prayer every day. According to Tradition Number 311.

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Khaksar presents that Hazrat Masih Maud (as) had given this command, which Miyan Abdullah Sahib had noted in his diary, so the dates and other details were well preserved. Khaksar further presents his opinion that the wisdom in the words "Ya Aziz" indicates that when a person engraves the qualities of God's power, might, anger, and dominance on his heart and contemplates them, his heart will necessarily be freed from the fear of anyone other than Allah, and due to his belief, he will gain a strength that will intimidate others. Writing with a finger is for strengthening the visualization of psychological issues, otherwise, tasks are not mere mantras. And Allah knows best.

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali mentioned to us that when I initially arrived in Qadian, a few days later, a prominent elderly person also came here. This person was from the followers of Hazrat Syed Ahmed Brelvi and stated that he had traveled with Hazrat Syed Sahib (may peace be upon him) for Hajj and had also been with him in his battles. He was about a hundred years old and informed that he pledged allegiance to Hazrat Sahib. This person was a devout worshipper and despite his old age, was very active. After staying for two to four days, he started to return to Qadian and sought permission from Hazrat Sahib. Hazrat Sahib said, "Why are you leaving so soon? Stay for a while longer; we can manage everything." So, he stayed here for a month and a half and then left. He came to Qadian once again and then passed away. Khaksar mentions that when I heard this account, I found it very strange because finding a person of two centuries, then meeting two Imams, and then being honored with allegiance is not an ordinary matter. So, out of this curiosity, I shared this account with Maulvi Sher Ali Sahib, who said that he had also seen this person. He was of short stature, very elderly, had marks of wounds on his body, and he had taught Hazrat Maulvi Sahib, the first Khalifah, the practical method of Salat-ul-Khauf (the prayer of fear) and had also told him that...

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During the time of battles with Syed Sahib, we used to pray. Khalifah I once mentioned during a lesson that I learned the practical method of Salat-ul-Khauf from him. Khaksar presents that Hafiz Sahib stated that this person was from Chhonda, Amritsar. In the name of Allah, the Most Gracious, the Most Merciful. Qazi Amir Hussain informed us that once a person created a great commotion in Punjab with his claim that he would enter a blazing fire and nothing would happen to him, and he mentioned Hazrat Sahib's name, saying that this is a miracle he performs. When this news reached Hazrat Sahib, he said, "If he enters the fire in front of me, he will never come out again." Khaksar remarks that Allah's messengers do not show spectacles, but when Allah feels a real need, He manifests a sign through them, and Hazrat Sahib's statement that if a person enters the fire in front of me, he will never come out again. This indicates that not only will the fire burn him due to confronting the truth, but in the hereafter, he will continue to be fuel for the fire. Khaksar further states that especially in Hazrat Sahib's time, particularly in the early days, the people of Qadian used to cause great distress to the community. Mirza Imam-ud-Din, Mirza Nazam-ud-Din, and others incited the public, especially the Sikhs, to severe persecution, and not only was verbal persecution limited, but it had reached the point of causing chaos and mischief. If an Ahmadi migrant accidentally went to a landlord's field to fulfill a need, the unfortunate landlord would force him to lift his leg from there with his own hands. Many times, respected Ahmadis were beaten by them. If an Ahmadi tried to take some soil from the mud, these people would snatch baskets and hoes from the laborers and take them away, and if someone said something in front of them, besides filthy and abusive language, they...

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Ready to die. Every day, these complaints would reach Hazrat Sahib, but he always used to say, "Be patient." Some Ahmadi youths would come to Hazrat Sahib and request, "Grant us permission for a confrontation with them." And then we will deal with them ourselves. Hazrat Sahib would say, "No, be patient. Once, Syed Ahmad Noor, a migrant from Kabul, expressed his grievances. He desired permission for a confrontation, but Hazrat Sahib said, "Look, if you want to stay here with peace and patience, then stay here. And if you want to fight and cannot bear patience, then go to Kabul." Thus, this teaching resulted in the fact that respected Ahmadis who could not tolerate even a slight insult from others. They would endure pain and humiliation from lowly people and would not retaliate. But once, a poor Ahmadi took some soil from a mound for his house, and the Sikhs and others armed with sticks and clubs attacked his house. At first, the Ahmadis tried to avoid conflict. But when they started to harm innocent people and damage the house, some Ahmadis also fought back, which led to injuries on both sides, and ultimately the attackers had to retreat. This was the first occasion when the non-Ahmadis of Qadian realized that the fear of Ahmadis was not due to intimidation but from their leader. After this, the police began investigating the incident. And since the Ahmadis were entirely innocent and the non-Ahmadis had armed themselves and attacked an Ahmadi's house aggressively, the police, despite their bias, were forced to prosecute them. When those people saw that now charges were being filed against them, they ran to Hazrat Sahib saying, "We have made a mistake against us. Please forgive us." Hazrat Sahib forgave them. This was the first incident that reached the non-Ahmadi public of Qadian. And this is probably around 1906. After that, their mischief continued forcefully and is still ongoing. But by the grace of Allah, the number of Ahmadis in Qadian is very high, which naturally prevents non-Ahmadis from daring to act against us. After the demise of the second Hazrat Sahib, sometimes fights have arisen due to the mischief of non-Ahmadis, and every time non-Ahmadis have had to face severe humiliation. According to Tradition Number 311.

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Therefore, now their mischiefs have taken a deep-rooted form and have entered into the realm of law. (Khaksar Edition Second adds that the situation described above has arisen in Qadian due to the incitement of freedom and the audacity of some rulers.)

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanoori mentioned to me that when the revelation of "Wasi'u Maganag" (meaning expand your dwelling) came to Hazrat Sahib, he said to me, "We do not have the money to build houses, but we implement this divine command in such a way that we build two or three huts." Therefore, Hazrat sent me to Amritsar to Hakim Muhammad Sharif Sahib, who was an old friend of Hazrat and often stayed in Amritsar. So, I went and brought the acquaintance of Hakim Sahib, who was a builder of huts, and brought the materials for the hut. These huts remained for many years and then deteriorated. Khaksar mentions that Miyan Abdullah Sahib states that this matter predates the claim of Messiahship. Khaksar also remarks that the expansion of the dwelling also includes the increase in guests and the progress of Qadian.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib mentioned to me that after the compilation of the miracles of Ahmadis during the time of Hazrat Masih Maud (as), Maulvi Sanaullah Qadiani came and had his handwriting done with Hazrat Masih Maud (as). Once, a man sent his servant to Hazrat Sahib in Masjid Mubarak to ask him something while Hazrat Sahib was going inside the house. He conveyed a message to Hazrat Sahib, and Hazrat Sahib responded. He then asked a question, the meaning of which was who should do this work or say this thing. Maulvi Sahib says that I do not remember the question, but Hazrat Sahib replied to him. Maulvi Sahib says that apart from this occasion, I have never seen Hazrat Masih Maud (as) contradicting Tradition Number 311.

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Never heard anyone say yes or no. Whether poor or rich, big or small, Hazrat Sahib always addressed him with your words. But this time, you used the word "against" to address him. And we all felt this matter to be strange. Khaksar remarks that if Hazrat Maulvi Sher Ali Sahib did not find any mistake in hearing this word, then this word must have been used for a specific purpose. Or it is also possible that it was a slip of the tongue.

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanoori mentioned to me that when Munshi Ahmad Jan Hab Murhoom Ludhianvi met Hazrat Masih Maud (as) for the first time, Hazrat Sahib asked him what was special about the way he had chosen. Munshi Sahib said, "When I focus on a person, he becomes restless and falls to the ground." Hazrat Sahib said, "So what was the result then?" Munshi Sahib's nature was very happy and intelligent, and at that point, all reality was revealed to him, and he abandoned his own path and adopted Hazrat Sahib's beliefs. Khaksar mentions that after the early centuries, there was a great discussion of the science of attention among the Sufis in Islam. And it was considered a part of spirituality, although it is a science among worldly sciences that can be acquired according to one's aptitude, whether Muslim or non-Muslim, and has no specific connection with spirituality or Islam, and anyone can acquire it according to their relationship with Allah and self-improvement without any intermediary. But since good people used to affect others' hearts with their spiritual attention, sometimes temporarily feeling a sense of ecstasy, it was considered spirituality. And because the real essence of piety, purity, self-improvement, and relationship with Allah had generally disappeared, and the philosophical basis of attention was not yet widely known in the world, these things became prevalent among the Sufi class, and then gradually their influence became so extensive that only they were considered to have spiritual perfection, and the real soul, which was initially chosen for its survival, was considered a mere support for the body, superficially visible but internally dissolved. But the Promised Messiah's

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In the era when the final moments are revealed, when Hazrat Masih Maud (as) asked Munshi Sahib, "If you have diverted someone's attention, what benefit has it brought in terms of religion and spirituality? Because this matter can also be created within oneself with practice." Munshi Sahib's eyes opened, and he realized that no matter how excellent the knowledge of attention is acquired, if people do not attain true piety, purity, and a connection with Allah, this attention cannot provide any spiritual benefit. The real path of prophethood against which Hazrat Masih Maud (as) stood and raised the sun of spirituality. This ambiguous and temporary light that could deceive people's hearts in the intention of stealing faith and Islam from them, when could it stop? Khaksar also remarks that Munshi Ahmad Jan Sahib Ludhianvi was a highly spiritual person and a renowned Sufi in his area, but unfortunately, he passed away before the claim of Messiahship. He had such a belief in Hazrat Sahib that once he addressed you with this couplet: "We are patients, cast your gaze upon us, become a messiah for the sake of Allah." Munshi Sahib's daughter was married to Hazrat Khalifah I, and all the offspring of Munshi Sahib migrated to Qadian and most, if not all, became Ahmadi followers. Khaksar also mentions that Maulvi Syed Sarwar Shah Sahib did not meet Munshi Sahib himself, so he must have heard this incident from someone else. 144

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanoori mentioned to me that once Hazrat Masih Maud (as) invited some guests and prepared a meal for them at home. But just as the mealtime arrived, more guests came, and Masjid Mubarak was filled with guests. Hazrat Sahib sent a message inside that bring more food as more guests have arrived. Upon this, his wife sent him a message to come inside as more guests have come.

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And he said, "The food is limited. It was only prepared according to these few guests. For whom you had said, but perhaps the remaining food can be managed by making arrangements. But the lentils are very little, what should be done with it? I think the lentils are not sent, only the rest of the food is taken out." Hazrat Sahib said, "No, this is not appropriate. Bring the lentils to me." So, Hazrat Sahib covered the lentils with a handkerchief and then put his fingers under the lentils and said, "Now prepare the food for everyone. God will bless it." Therefore, Miyan Abdullah Sahib says that the lentils came for everyone, and everyone ate, and some was left over. Khaksar remarks that when Miyan Abdullah Sahib narrated this incident, Maulvi Abdul Maqni Sahib was also present, and he said that Syed Fazl Shah Sahib also narrated this incident. Miyan Abdullah Sahib said, "Okay, then this incident has been confirmed. Shah Sahib must also be present at that time." Khaksar mentions that the next day Miyan Abdullah Sahib told me that he had asked Syed Fazl Shah Sahib, who was also present at that time, and he remembered this incident. And Miyan Abdullah Sahib said that this incident was narrated by Hazrat Walida Sahib herself. Khaksar mentions that upon hearing this narration, I asked Hazrat Walida Sahib if she remembered this incident. She said that specifically, I do not remember this incident, but it must have happened. Because such incidents have happened many times. I asked how. Walida Sahib said that a little food was prepared, and then more guests arrived. For example, if food for fifty people was prepared, then a hundred arrived. But that food kept being sufficient due to Hazrat Sahib's blessings. Then Hazrat Walida Sahib narrated an incident that once someone brought a chicken for Hazrat Sahib. I prepared the chicken dish for Hazrat Sahib, and it was just enough for Hazrat Sahib, but that day, by coincidence, Nawab Sahib had a feast at his house, so Nawab Sahib's wife and children also came to our house, and Hazrat Sahib said to me, "Prepare food for them too." I said, "There is very little rice, it was prepared only for you." Hazrat Sahib said, "Where is the rice?" Then Hazrat Sahib

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Approaching the rice, he breathed upon it and said, "Now distribute it." Walida Sahib narrates that these rice grains were blessed to the extent that the entire household of Nawab Sahib ate them. Then, the prominent Maulvi Sahib (referring to Hazrat Maulvi Nur-ud-Din Sahib) and Maulvi Abdul Karim Sahib were also sent some, and many others in Qadian were given some as well. Since these blessed rice grains had become famous, many people came repeatedly to request them, and we distributed small portions to everyone, and it was sufficient for all. 145

In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Karim Elahi Sahib from Patiala once told us that when Hazrat Sahib had not yet claimed to be the Messiah, I heard a sermon from a resident of Patiala, Muhammad Hussain. This person has now passed away, and his opposition to Hazrat Sahib happened due to misunderstanding. But I heard that he was preaching to people that when people hear about the miracles of the Holy Prophet (pbuh), such as the increase in food due to your blessings or the sudden abundance of water that caused many to be satisfied, they would be astonished and not believe in these occurrences. Although by the power of God, these things are entirely possible. Even in that era, extraordinary events would manifest through the saints and friends of Allah. He then narrated an incident that once he went to Anbala and met Hazrat Mirza Sahib. There, food arrived for them from inside, which was only enough for one or two people. But we all ate, and we were all satisfied even though we were ten people. Sheikh Karim Elahi Sahib used to say that this person who opposed the claim of Messiahship was humbled and became a follower. And now he has passed away. 146

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In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib told us that Dr. Muhammad Ismail Khan Sahib (may Allah have mercy on him) once narrated to them that there was an occasion of a gathering, and we were sitting with Hazrat Sahib, and outside, rice pilaf and lentils were being cooked for the guests. Suddenly, food arrived for Hazrat Sahib from inside. We thought it would be a very sumptuous meal, but to our surprise, it was a bit dry, and there was some lentils, and it was only enough for one person. Hazrat Sahib told us to also eat. So, we all joined in and ate together. Hafiz Sahib said that Dr. Sahib mentioned that this meal

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All doubts were dispelled. Although we were many people. Khaksar remarks that it astonishes me that those who believe in God's existence doubt the manifestation of miracles. Once it is accepted that there is an absolute sovereign God whose control encompasses the entire universe, and who is the creator and owner of all things and their attributes, then how can the existence of miracles be doubted? For example, if it is acknowledged that the properties of objects are entirely subject to God's decree, then I cannot understand why, for the sake of certain benefits, God cannot temporarily alter them. If faith is placed in the fact that not only are the properties of objects entirely from God but also that God Almighty can change them according to His special decree, then we must believe in both general and specific decrees. That is, first, we must believe that, for example, the property of fire to burn is not inherent but under divine command, and then we must believe that God Almighty can change or abolish this property whenever He wishes. Furthermore, we must also believe that to make His existence felt and known, God Almighty sometimes does such things through His special servants and displays His special decree to the world because faith in God cannot be established without Him. However, it should be remembered that God's actions are never in vain but are based on wisdom. Therefore, when divine wisdom demands, a supernatural event occurs, and it manifests in the manner desired by God, not as the seeker wishes but as the sign demands. God does not need anyone; it is humans who need Him, and it is His prerogative to decide on needs. 147

In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakim Ali Sahib once mentioned to me that a Hindu once

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An objection was raised regarding how the fire became cool for Prophet Ibrahim. The first Caliph wrote in response that the fire of war and enmity is meant by fire. One day during those times, Hazrat Messiah Promised Peace be upon him was sitting in a small mosque, and we were sitting near his feet, and Hazrat Maulvi Sahib was also seated nearby when someone mentioned this objection to Hazrat Sahib and the response written by Maulvi Sahib was heard. Hazrat Sahib said, "What is the need for this pretense? We are present here. Let's put someone in the fire and see if the fire turns into a garden or not." Khaksar remarks that this objection was made by a follower of the Arya Samaj who had left Islam, and Hazrat Maulvi Sahib wrote a book in response to his book of leaving Islam called "Noor-ul-Din." In it, you had replied that the fire meant the enmity of opponents, but when this interpretation reached Hazrat Sahib, he disapproved of it and said that there was no need for this interpretation. We are present in this era. Let's put someone in the fire of opposition and see if God cools that fire or not. Therefore, Hazrat Messiah Promised Peace be upon him expressed this concept in a couplet on another occasion. "O ignorant! My soul is not flawed by your schemes at all, for this soul comes out safe from the fire, and your revelation also expresses this concept where Allah Almighty says to you, 'Tell the people not to fear the fire; it is our slave, rather the slave of our slaves.'" Khaksar mentions that Chaudhry Hakim Ali Sahib also mentioned in this context that once someone started showing this spectacle that he was entering the fire, but the fire did not harm him. This person mentioned Hazrat Sahib's name in opposition, saying that he claims to be the Messiah. If you are true, come here and enter the fire with me. Someone wrote this statement to me in a letter from outside, and I presented that letter in front of Hazrat Sahib. You said, "This is a trick. We could have gone there, but write that they should come here."

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If someone enters the fire in front of me, he will not come out alive. So, I wrote this reply, but he did not come. Khaksar remarks that sometimes ignorant people get caught up in doubts about divine manifestations, even though divine manifestations are those that reveal the face of God. But what can humans achieve with their knowledge? Yet, those who study human actions cannot see a face greater than a human's face. Sometimes the same thing happens, but when it comes from God, it has more glory and when it comes from humans, it has less. In this example, it is evident how water turned into ice in front of divine power. It seems that this person was showing tricks like the magicians of Moses' time. But in this matter concerning the Promised Messiah, the favor of God appears greater than that of Moses because there was a need to show Moses something to remove the trick, but just by mentioning the trick, it vanished, and the courage to face the enemy was not even given. All praise is due to Allah for that. 148

In the name of Allah, the Most Gracious, the Most Merciful. Hafiz Roshan Ali Sahib told us that when the preparations for the construction of the Minaret of the Messiah were being made, the people of Qadian complained to the government officials that the construction of this minaret would obstruct the view of our houses. So, a deputy from the government came and met the Promised Messiah (peace be upon him) in the room adjacent to the mosque. At that time, some people from Qadian who were making complaints were also present. The conversation with the deputy continued, and in the same conversation, the Promised Messiah addressed the deputy and said, "This old man is sitting here. Ask him if he has ever had the opportunity to benefit me from childhood to now, and if I have ever missed an opportunity to benefit him, and then ask him if he has ever had the opportunity to cause me trouble and if he has ever missed an opportunity to trouble me." So, he did not find any fault in causing me trouble. Hafiz Sahib mentioned that at that time, I was looking towards Badaamal, who was so ashamed that he had put his head down between his knees. And the color of his face

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The atmosphere became tense, and he could not utter a word. Khaksar mentions that Badamal of Qadian is a distinguished member of the Aryas and is a staunch enemy of Islam and this community, and he is still alive, and their transgressions continue. 149

In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Khalifatul Masih II mentioned that Lala Bhim Sain of Sialkot had very good relations with Hazrat Messiah Promised Peace be upon him to the extent that even in the last days, I have seen that Hazrat Messiah Promised Peace be upon him also needed some money, so he used to ask for it as a loan from him. So, two to three years before his demise, Hazrat Sahib once asked Lala Bhim Sain for some money as a loan. Although there were many people in his community who could have given money. Khaksar mentions that Lala Bhim Sain's service began during the time of his employment in Sialkot, and then this relationship of love remained until the end. Lala Sahib had great respect for Hazrat Sahib. Khalifatul Masih II narrates that during the days when the case of Jhelum was filed, Lala Bhim Sain had recommended to Hazrat Sahib that my son, who is a barrister, should be granted permission to represent you in the case, but Hazrat Sahib politely declined. Khaksar mentions that the services provided by Lala Bhim Sain are commendable. His name is Lala Kanwar Sain, who is a worthy barrister and was the principal of Lahore Law College in the past days and is currently holding a prestigious position as Chief Hajj Officer in a state. Also, Hazrat Khalifatul Masih II states that Lala Bhim Sain was likely involved in the incident of the collapsing roof. Khaksar mentions that Lala Bhim Sain was also involved in preparing for the Matriculation exam with Hazrat Sahib. So, he succeeded in that exam and became a Matriculate. But for you, since the veil of the unseen was there, and the task was predetermined, therefore, God diverted you from that path. Khaksar also mentions that Hazrat Sahib had a dream regarding the success of Lala Bhim Sain in which out of all the people who took the exam, only Lala Bhim Sain passed.

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Thus it happened. 150

In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that Sheikh Ya'qub Ali Sahib has quoted in his book "Hayat al-Nabi" a writing by Maulvi Syed Mir Hasan Sahib Sialkoti regarding the time of service of Hazrat Messiah Promised Peace be upon him in Sialkot. Maulvi Sahib directly quotes the following narrative. Maulvi Sahib is the nephew of the late Syed Mir Hamid Shah Sahib Sialkoti and a well-known figure in Sialkot. Maulvi Sahib is not an Ahmadi by religion, rather, he is a close adherent of the late Syed Mir's thoughts. He writes: "Hazrat Mirza Sahib arrived in the city of Sialkot for a job interview in 1864. Since you were inclined towards seclusion, reserved, and averse to frivolity and idle talk, you did not prefer to meet common people who often waste time. You did not like such encounters. Lala Bhim Sain Sahib, a lawyer, whose grandfather D. Patti Mithan Lal Sahib was an extra assistant in Batala, was a close friend of yours. Since in Batala, Mirza Sahib and Lala Sahib had acquaintance with each other, their alliance remained perfect even in Sialkot. Therefore, if anyone was the most perfect friend of Mirza Sahib in this city, it was Lala Sahib. And since Lala Sahib was of a sound temperament, proficient in the Persian language, and had a sharp mind, Mirza Sahib was also loved for his scholarly abilities. Those with a veiled intellect were aware of Mirza Sahib's scholarly abilities. But in the beginning of that year, in the heat of summer, an Arab youth named Muhammad Saleh entered the city and suspicions of espionage arose against him. The Deputy Commissioner (whose name was Kasan, and later they became the Commissioners of Rawalpindi) summoned Muhammad Saleh to his office for the purpose of investigating the circumstances. An interpreter was needed. Since Mirza Sahib was proficient in Arabic and could write and speak well in Arabic, he was called to interpret. Therefore, Mirza Sahib was summoned and instructed that whatever we say, ask the Arab gentleman, and whatever answers he gives, write them down for us in Urdu. Mirza Sahib fulfilled this task with complete dedication. And your abilities were revealed to the people.

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During that time, Maulvi Ilahi Bakhsh Sahib, who was the Chief Inspector of Schools (now the position is called District Inspector of Schools), established a school for clerks to learn English at night. Dr. Amir Shah Sahib, who is currently a retired Assistant Surgeon, was appointed as the teacher. Mirza Sahib also started learning English and became a doctor. Mirza Sahib was also very enthusiastic about religious discussions at that time. Therefore, he often engaged in discussions with priests. Once, a Christian priest named Father Elijah, who was a local Christian priest and used to reside in the cottages towards Haji Pura in the south, had a discussion. The priest stated that it was necessary to accept Christianity for salvation. Mirza Sahib asked, "What is the definition of salvation? And what do you consider as salvation?" The priest did not elaborate much and ended the discussion, saying, "I have not read this kind of logic."

Father Butler, who was a highly educated and knowledgeable person, used to have discussions with Mirza Sahib frequently. He used to reside near Gohadpur. Once, the priest said that it was necessary for the Messiah to be born without a father, just as Jesus was born from the womb of Virgin Mary. And he remained sinless due to Adam's participation. Mirza Sahib said, "Mary herself is from Adam's lineage, then how can she be free from Adam's participation? Moreover, it was the woman who encouraged Adam, which led Adam to eat the forbidden fruit and sin. So, it was necessary for the Messiah to be free even from a woman's participation." Upon this, Father Butler fell silent. Father Butler respected Mirza Sahib greatly and conversed with him with great respect. The priest had a lot of love for Mirza Sahib. Therefore, when the priest was about to leave the region, he came to meet Mirza Sahib. The Deputy Commissioner asked the priest the reason for his visit. So, the priest replied that he had come to meet Mirza Sahib. Since I am going abroad, I came to have a final meeting with him. Therefore, where Mirza Sahib

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They were sitting there and then left, and remained seated on the carpet. As Mirza Sahib liked to engage in discussions with priests, Shakti Mukhlis, who later converted to Ahmadiyya and was known as Beg from Jalandhar, told Mirza Sahib that Syed Ahmed Khan has written interpretations of the Torah and the Bible. You should correspond with him. This matter will greatly benefit you. So, Mirza Sahib wrote a letter in Arabic to Sir Sayyid. Sheikh Ilahi Dad Sahib, the late former Chief Clerk of the Office, had a very close and sincere bond with the city's elders. There was deep and true affection. A respected scholar named Maulvi Mohib-ul-Alam, who was inclined towards seclusion, a great worshipper, a devout person, and a Sufi with a spiritual connection, had a deep love for Mirza Sahib. Mirza Sahib was fond of him. Since Mirza Sahib used to frequent the shop of Hakim Mansab Ali, who at that time was a notary public and resided in the main bazaar and was very close to the shop where Hakim Hissam-ud-Din Sahib, the late pharmacist and physician, had his clinic, Mirza Sahib and Hakim Sahib became acquainted. Therefore, Hakim Sahib read some legal and concise portions to Mirza Sahib. Since Mirza Sahib did not like employment, he started preparing for the Matriculation exam. He began studying legal books. However, he was not successful in the exam, and why they were not made for worldly occupations. Indeed, everyone is made for a specific purpose. In those days, Punjab University had just been established. There was a need for an Arabic teacher with a salary of one hundred rupees per month. I offered my services to them, saying that you should send an application because your proficiency in the Arabic language is excellent. You will definitely be appointed to this position. He said: I do not like teaching because most people, after studying, engage in many mischievous activities later on. And they make knowledge a means and a tool for unlawful activities. I am very afraid of the promise of this verse: "Then on that Day, you will surely be asked about the delights." (Quran, 102:8)

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Those who did wrong and their wives - (As-Saffat: 23) This answer indicates their pure nature. Once someone asked why the prophets do not experience nocturnal emissions. You replied that since the prophets are constantly immersed in pure thoughts and do not entertain impure thoughts, they do not experience nocturnal emissions. They are not even allowed impure thoughts to enter their hearts. Therefore, they do not experience nocturnal emissions even in dreams. Once there was a discussion about clothing. One person said that loose and wide trousers are good. As most Indians wear them. Another said that tight trousers are very good. Mirza Sahib said: "In terms of modesty, tight trousers are very good and preferable. And they provide more covering. Because due to their tightness, even the ground becomes covered. Everyone liked this. Finally, tired of employment, Mirza Sahib resigned and left here in 1868. Once in 1877, you visited and stayed at Lala Bhim Sain's place and then attended a gathering at Hakim Mir Hissam-ud-Din's place. That year, Sir Syed Ahmad Khan started the interpretation of the Holy Quran. The interpretation of three rak'ahs had reached me here. When I and Sheikh Ilahi Dad Sahib went to meet Mirza Sahib at Lala Bhim Sain's place, during the conversation, Sir Syed's mention began. In the meantime, the mention of interpretation also came up. Raqim said that the interpretation of three rak'ahs had come, which includes discussions on supplication and the descent of revelation. You said: "Tomorrow when you come, bring the interpretation." When they went there the next day, you heard both interpretations and were not pleased and did not like the interpretation. At that time, Mirza Sahib's age was estimated to be less than 24 and more than 28 according to Raqim's estimation. Presumably, in 1864, your age was not over 28. Raqim Mir Hasan

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Khaaksaar mentions that Maulvi Mir Hasan Sahib, the author, wrote that Hazrat Sahib had read one or two English books in Sialkot. It should not be assumed that you were an English scholar. Reading one or two books could only mean that you had learned the alphabet because in the past, the first English book used to teach only the English alphabet. And the second book used to teach the combination of letters to recognize some simple words. And even today, in the initial one or two English books, almost the same level of talent is considered. Khaaksaar remembers that when I was usually in the seventh grade, I was standing at the house of Hazrat Masih Maud (peace be upon him) and I had an English-style pen holder in my hand in which three types of ink could be placed: Red, Copying, Blue. Hazrat Masih Maud (peace be upon him) saw a pen holder in my hand and wanted to read those words by taking it in his hand. But I remember that you read the first and third words after thinking, but tried to read the middle word but could not. So then you asked me about that word and also understood its meaning. The purpose becomes clear that you could read small individual and simple words by pondering, which means that you had learned the English alphabet, nothing more than that. Secondly: Maulvi Mir Hasan Sahib wrote that during the establishment of Sialkot, Hazrat Masih Maud (peace be upon him) had complete proficiency in Arabic and could write and expound in Arabic. The remark made by Maulvi Sahib is correct. But this is a relative remark, which only means that at that time, in a particular circle of Sialkot, Hazrat Sahib's Arabic proficiency was better than others, and you could to some extent express your thoughts in Arabic. But in reality, it is seen that the acquisition of Hazrat Masih Maud's (peace be upon him) education was by no means beyond the usual limit. And it was also limited to the extent that at that time in Qadian, it could be managed by teaching at home. Because you had never intended for any major center for acquiring knowledge.

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Chapter One: The Journey to Yā Shahr was not Chosen. Thirdly: Maulvi Mir Hasan Sahib wrote that Hazrat Sahib saw Sir Sayyid's interpretation but did not like it. The reason for this is that Hazrat Masih Maud (peace be upon him) used to look at Sir Sayyid with respect from one perspective and considered him sympathetic to the nation, but you were strongly opposed to Sir Sayyid's religious beliefs. Because in religious matters, Sir Sayyid's policy was to be frightened by new sciences and new enlightenment and to interpret Islamic issues in a suitable manner. Consequently, this series became so vast that many fundamental Islamic beliefs such as supplication, revelation and inspiration, miracles, angels, and others were seemingly denied in a way. Hazrat Masih Maud (peace be upon him) saw this state of Sir Sayyid and addressed him in a very compassionate manner in his book "A'īn-e-Kamālāt-e-Islam," warning him about this harmful policy. Khāksār also mentions that Hazrat Maulvi Nūr al-Dīn Sahib, the First Caliph, was also very influenced by Sir Sayyid's thoughts and ways in the beginning. But this influence gradually diminished with the company of Hazrat Sahib. Hazrat Maulvi Abdulkarīm Sahib, may Allah forgive him, was also very affectionate towards Sir Sayyid in the beginning. Therefore, Hazrat Sahib also mentioned him in one of his couplets, saying: "He was thrown into temporary fire." Khāksār also states that Maulvi Mir Hasan Sahib's another narration about the time of Hazrat Masih Maud (peace be upon him) in Sialkot is also recorded in number 280.)

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In the name of Allah, the Most Gracious, the Most Merciful. Hāfiz Roshan Ali Sahib asked me what Hazrat Maulvi Sahib, the First Caliph, used to say that once I mortgaged a piece of agricultural land for three and a half thousand rupees to someone, but I neither took any receipt from him nor got any document written, and the land remained in his possession. After some time, I demanded the return of the land from him, but he flatly denied and refused to return the land.

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Hafiz Sahib used to say that Maulvi Sahib stated that someone conveyed this news to Hazrat Masih Maud (peace be upon him), and Maulvi Sahib expressed regret over his loss. But Hazrat Sahib replied, "You are concerned about their loss, but I am concerned about their faith. Why did Maulvi Sahib put another person in such a situation that he had the opportunity for dishonesty and did not take any written document according to Islamic law and did not obtain lawful possession?"

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksaar mentions that even in Qadian, Hazrat Masih Maud (peace be upon him) lived a secluded life from the beginning, but still had good interactions with some Hindus in Qadian. Lal Shahpat and Lal Mula Wamal were among those who had frequent religious discussions with Hazrat Sahib, despite being staunch Aryans and having religious differences with you. They held you in high regard for your sanctity and personal purity. Initially, Lal Mula Wamal had very close ties, as our respected mother had gone to Delhi with Lal Shahpat on the occasion of Hazrat Sahib's marriage, but later their interactions decreased as Lal Shahpat was a staunch Aryan and had developed strong animosity towards you. Lal Shahpat has passed away many years ago, but Lal Mula Wamal is still alive. Hazrat Masih Maud (peace be upon him) has mentioned both of them in his writings to testify to some of his prophecies and repeatedly asked them to publish a sworn statement if they did not witness the fulfillment of my certain prophecies, but both remained silent. Khaksaar mentions that when Hazrat Masih Maud (peace be upon him) wanted to prepare the ring engraved with "Is not Allah sufficient for His servant?" he also sent money to Lal Mula Wamal through you to have it made in Amritsar. Consequently, Lal Mula Wamal had this ring made in Amritsar for about five rupees. Hazrat Sahib wrote in his books that I did this so that Lal Mula Wamal could fully witness this revelation.

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In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakim Ali Sahib asked me that once during the time of Hazrat Messiah Promised One (peace be upon him), suspicions arose regarding the misconduct of some students of Hazrat Maulvi Sahib, the First Caliph, and this news reached Hazrat Sahib as well. Hazrat instructed that the students should immediately leave Qadian. Maulvi Sahib, as a recommendation, said in front of Hazrat Sahib that only suspicions had arisen, nothing had been proven. Hazrat Sahib said, "We also do not impose any legal restrictions on them when such rumors and suspicions arise; we believe that as a precaution, they should be dismissed from Qadian. But we do not accuse them legally."

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwari mentioned to me that initially, I was very independent and strict, adhering to the abolition of raising hands and saying "Ameen" aloud, and even after meeting Hazrat Sahib, I continued this practice for some time. After a period, once when I was praying behind you, after the prayer, you smiled and said, "Miyan Abdullah, now you have practiced this Sunnah a lot and were inclined towards the abolition of raising hands." Miyan Abdullah Sahib says that from that day onwards, I abandoned raising hands and saying "Ameen" aloud. Miyan Abdullah Sahib further states that he never heard Hazrat Sahib raising hands or saying "Ameen" aloud, nor did he ever hear him reciting "Bismillah" aloud. Khaksaar remarks that the practice of Hazrat Messiah Promised One (peace be upon him) was the same as Miyan Abdullah Sahib described, but in the Ahmadiyya community, during Hazrat Sahib's time and even after you, this practice continues where some say "Ameen" aloud, some do not, some raise hands, most do not, some recite "Bismillah" aloud, most do not. And Hazrat Sahib used to say that all these practices are proven from the Holy Prophet (peace be upon him), but the way the Holy Prophet (peace be upon him) did it was more frequent.

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Following the same path, he practiced as Hazrat Sahib himself did. In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwari narrated to me that initially, Hazrat Messiah Promised One (peace be upon him) used to call the Adhan himself and lead the prayer himself. Khaksaar remarks that later, Hazrat Maulvi Abdulkarim Sahib became the prayer leader, and it is heard that Hazrat Sahib actually appointed Hazrat Maulvi Nuruddin Sahib as the prayer leader, but Maulvi Sahib appointed Maulvi Abdulkarim Sahib. Thus, until his demise in 1905, Maulvi Abdulkarim Sahib remained the prayer leader. Hazrat Sahib used to stand to the right of Maulvi Abdulkarim Sahib and the rest of the congregation stood behind. Even in his absence, Maulvi Nuruddin Sahib used to lead the prayer. Initially, and sometimes even in the later days when Hazrat Sahib was feeling well, the Friday prayer was held in the big mosque, commonly known as Masjid Aqsa, and Maulvi Abdulkarim Sahib led the prayer there, while Hazrat Maulvi Nuruddin Sahib led the Friday prayer in the big mosque. After the demise of Maulvi Abdulkarim Sahib, Maulvi Muhammad Ahsan Sahib and in his absence, Maulvi Muhammad Sardar Shah Sahib led the Friday prayer in the Masjid Mubarak, and Hazrat Maulvi Nuruddin Sahib led the Friday prayer in the big mosque. This practice continued until the demise of Hazrat Sahib. In the Eid prayers, usually Maulvi Abdulkarim Sahib and then Hazrat Maulvi Nuruddin Sahib led the prayer. During the funeral prayer, when Hazrat Messiah Promised One (peace be upon him) was present, he used to lead the prayer himself.

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwari mentioned to me that when Hazrat Messiah Promised One (peace be upon him) delivered the Eid-ul-Adha sermon, I was in Qadian. Hazrat Sahib descended from the old stairs of Masjid Mubarak and I was waiting downstairs. I saw that at that moment, you were very cheerful and your face was glowing with joy. Then you proceeded towards the big mosque, and there the prayer was held.

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The sermon began after Part One, and Hazrat Maulvi Nuruddin Sahib and Maulvi Abdulkarim Sahib were assigned to write the sermon. Miyan Abdullah Sahib narrates that Hazrat Sahib, with the thought that the writers should not lag behind, did not speak too fast but sometimes paused for the convenience of the writers and repeated his sentence. Miyan Abdullah Sahib recalls that he remembers a time when you also said to the writers to write quickly. That time will not come again, and sometimes you also instructed, for example, write "S" instead of "س" and "seen" instead of "سین". Miyan Abdullah Sahib mentioned to me that during the sermon, Hazrat Sahib sat on the pulpit, and on your left side, Hazrat Maulvi Sahib, the First Caliph, and Maulvi Abdulkarim Sahib were present, whom you had appointed to write the sermon, and your voice was slightly different from the usual voice. The end of the voice became fine in a strange manner. During the sermon, you said to the writers that if any word is missed in writing, ask me immediately why because it may be that I remember it later or not. Maulvi Sahib later stated that after the sermon, Hazrat Sahib said that this sermon was not from me but words from Allah were being put into my heart, and sometimes something written appeared before me, and as long as this happened, the sermon continued. But when the words stopped coming, the sermon ended. And he used to say that this sermon should also be remembered by our friends. Khaksaar remarks that we were children at that time. I was only seven or eight years old, but I also remember that scene. Hazrat Sahib was standing near the middle door of the courtyard towards the old part of the big mosque, and at that moment, there was a special glow and radiance on your face, and there was a particular awe in your voice, and your eyes were almost closed. This sermon, known as the Inspirational Sermon, has been published. Only the first few pages of this Inspirational Sermon, where the first chapter ends, are from the original sermon. What Hazrat said at that time and the rest of the sermon was written later by Hazrat Sahib. Khaksaar also remarks that the Inspirational Sermon is

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Eid-ul-Adha was celebrated in 1900 but was published later in 1902. In the name of Allah, the Most Gracious, the Most Merciful. Khaksaar states that Hazrat Messiah Promised One (peace be upon him) wrote in his poetry about his companions. Blessed is the one who brought faith, met the companions, and then the cupbearer made them drink. Glory be to the one who disgraced the enemies. This means blessed is the person who brings faith in my presence because when he finds me, he enters the congregation of the companions. The evidence for this is that the wine of gnosis and piety that was given to the companions is also given to my companions. Then on another occasion, when Abd al-Hakim Khan Murtad raised some objections about your community, you wrote in response that: "You say that only one wise person, Maulvi Nuruddin Sahib, practices practical spirituality in this community, and others are the same. I do not know how you will answer this objection. I can swear that at least a hundred thousand people in my community have such sincere faith in me. They perform righteous deeds and when listening to speeches, they cry so much that their collars become wet. I see so much transformation in my thousands of followers that I treat those who had faith in them during their lifetime like the followers of Prophet Moses with great respect and see the belief and competence of the companions on their faces. Yes, if someone's competence is reduced due to their natural flaws, they are included among the rare and exceptional. I see the progress my community has made in goodness and competence as a miracle. Thousands of people are ready to sacrifice wholeheartedly; if they are told today to give up all their wealth, they are willing to do so. Yet, I always encourage them for further progress and do not show them their virtues. But I am pleased in my heart."

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Similarly, at some other instances, you have praised your community greatly, but some ignorant people doubt it and say that while we see everything in the companions of the Holy Prophet, we hardly see anything here. The removal of this doubt is that there are some things that hinder the recognition of the true value of the community established by the Promised Messiah (peace be upon him). However, this hindrance is not related to the companions of the Holy Prophet, for example, the first hindrance is contemporaneity, meaning being in the same era. Just like being compatriots. The path to recognizing the true value of a person is hindered, as it is said that a prophet is not dishonored, but in his homeland, there is a saying in Punjabi that the chicken at home is just like lentils. Similarly, being contemporaries is also a significant hindrance to being recognized for one's true worth, just as it is difficult for people to understand and accept the greatness of a person of their time. This prejudice seems to work naturally within a person. Since the companions of the Holy Prophet are a matter of the distant past for the people of this era, but the community of the Promised Messiah is of their own time and is right before their eyes, they generally cannot recognize the value of the companions of the Promised Messiah. However, when this era passes, and the community of the companions of the Promised Messiah becomes a thing of the past, then see how this community is viewed by future generations. Another reason is that people are generally not detailedly familiar with Islamic history, but here, they are witnessing these matters with their own eyes. The actions of the companions' community are generally derived from the sermons of preachers, and it is evident that the preacher embellishes specific points at specific occasions to have an impact in his speech. However, people start understanding as if all members of this community were colorful in all situations and they create a mental image accordingly. Then they measure the community of the Promised Messiah with the same standard, which is apparent. There is no doubt that the companions of the Holy Prophet, as an overall example, are not seen in any other nation before nor has it happened afterwards, nor will it happen in the future. That is, as a whole. But it is proven from the traditions that some companions also had weaknesses and weaknesses were different.

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Various aspects are visible, but no comparison can be made with the sanctity of the Companions, and the unparalleled nature of the Companions is undoubtedly proven. (O Allah, save me from making comparisons with the noble communities of the Holy Prophet ﷺ and the Promised Messiah, and grant me the ability to follow their pure examples). The third reason is that the conditions of the Companions of the Holy Prophet ﷺ are socially organized and documented before us, but despite being contemporaries, the conditions of the Companions of the Promised Messiah are not yet present before us in the same way. Otherwise, I truthfully say that there are countless exemplary individuals among the Companions of the Promised Messiah whose observation leads to a fresh and vibrant faith. When the conditions of the Holy Prophet ﷺ and the conditions of your Companions are combined and organized, then, God willing, the true state of affairs will be revealed. This is a fact that the detailed conditions of the noble Companions of the Holy Prophet ﷺ are known to us or can be known, but they themselves were not aware of the conditions of the Companions of the Holy Prophet. The fourth reason is that each era has different characteristics and different conditions. The Companions were presented with such physical opportunities by the Divine Will that their faith was tested and manifested in the world. However, such trials were not destined for the Companions of the Promised Messiah, otherwise, we hope from Allah that their faith would shine and manifest to a great extent. Only two individuals from the Companions of the Promised Messiah were called upon by God to sacrifice their lives in His way, and the world has witnessed what exemplary display they showed. (Here I refer to the martyrs of Kabul)

The fifth reason is one that people generally overlook, that to assess the level of reform of a nation, it is also necessary to assess the opposing forces that present themselves on the path of faith to that nation. If the opposing forces against a nation are extremely powerful and dangerous, then even covering a relatively short distance on the path of faith holds great significance. So, it is not sufficient to only see how advanced a certain nation is on the path of faith, but it is also necessary to see against which opposing forces this progress has been made. Now, at the time of this addition, this number has increased significantly. Amen.

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The biography of Al-Mahdi

The First Part

This struggle is against powers. So, from this perspective, it must be acknowledged that the reform of the community of Hazrat Messiah Promised One is truly miraculous. It is a fact that the opposing forces working against faith in this era are greater than those of past eras, to the extent that even the era of the Master of the Universe is surpassed by the trials of this era. It is the era of the Antichrist, which is mentioned in the traditions that all prophets have feared him. Even the Prophet Muhammad (peace be upon him) has greatly cautioned his Ummah about him, and it is unanimously agreed upon that the trial of the Antichrist surpasses all trials. Indeed, the materialism, worldliness, and idolatry prevailing in this era have never been witnessed before, and the false religions and material sciences that dominate this era have never been so powerful. Therefore, to establish a community like that of Hazrat Messiah Promised One in such a dangerous era, which truly stands on living and genuine faith, performs righteous deeds, and faces all opposing forces with courage, is a unique success. Undoubtedly, the success of Hazrat Messiah Promised One is a truly unparalleled success, but this success is essentially the success of the Prophet Muhammad (peace be upon him) himself. Because the victory of a disciple is the victory of the teacher, and the victory of a servant is the victory of the master. Therefore, even if there are any shortcomings in the community of Hazrat Messiah Promised One, they cannot diminish the honor of the collective community. The sixth reason is that it is a peculiar trait of the human mind that as long as a person is alive, his weaknesses remain hidden, and strengths are more apparent. That is, generally, the weak aspect of an image is more remembered, but after death, the matter reverses. That is, after death, the virtues of the deceased shine brighter and are more remembered, while weaknesses fade away and are forgotten. So, the community of Hazrat Messiah Promised One

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This is also the case that when the time comes for the companions of Hazrat Messiah Promised One to pass away, then their sincerity and sacrifices will shine, and they will be remembered, and weaknesses will disappear. And we ourselves are experiencing this fact because the virtues of those beloved ones who have passed away are deeply etched within us. In contrast, the weaknesses of those friends who are alive make a less impression on our minds compared to those who have passed away. And studying history reveals that this feeling was also present among the companions. The seventh reason is that people generally do not understand that there is a difference between individual reform and social reform, and their standards are different. It is not necessary for every individual of a community to be reformed for the community to be considered reformed, but when most individuals of a nation have undergone a transformation within themselves and have manifested faith and ability within themselves, then that nation is considered reformed, even if some individuals do not show visible signs of reform. Similarly, it is also not necessary that all reformed individuals in a community stand at the same level of competence. Therefore, the state of a collective community should be observed, and it should also be understood that different individuals have different natural inclinations and abilities, so uniform reform cannot be expected, nor do all individuals in a community appear the same. Therefore, our standard should be that from a human community where all kinds of people are included, to what extent can the expectation of reform be placed as a collective, and from this perspective, the step of Hazrat Messiah Promised One's community appears very high. The eighth reason is that it has also been observed that weak people, even if they are very few in a community, are more visible because evil catches the eye, and goodness is generally not perceived except for its delicacy. I have seen that if there are five to ten evil people among thousands, it generally appears to people as if most are evil and few are good because evil becomes apparent due to its mischief, and people generally do not perceive goodness except for its delicacy. I have seen that if there are five to ten evil people among thousands, it generally appears to people as if most are evil and few are good because evil becomes apparent due to its mischief, and people generally do not perceive goodness except for its delicacy.

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The first thing that catches the eye immediately is the air. Look, the air is always around us, but the eye does not perceive it. However, if even a small particle settles in it, it causes a commotion. But when that time passes, meaning when that community ceases to exist, then it seems as if the particle has been removed from the eye, leaving only cool and gentle air to soothe the eye. I remember once a person objected in front of me that most people in Qadian are bad. I said, "You are wrong." He said, "No, I know very well." I told him, "The prevalence of badness in most indicates that at least sixty to seventy percent are bad." He said, "It's even more than that." I said to him, "It's easy to speak from the mouth, but proving it is difficult. Just tell me ten percent, okay, tell me five percent, and I will reward you, but that embarrassed person laughed and fell silent. If saying it from the mouth were enough, then the polytheists and Jews would not have said anything about the Companions. The ninth reason is that some people have the misconception that during the time of the Prophet Muhammad (peace be upon him), there were hypocrites, but among the Ahmadis, there are no hypocrites; rather, whoever is called an Ahmadi is a true believer. However, this is completely wrong. Just as there were hypocrites during the time of the Companions, there are still hypocrites now, and the notion that it was the era of the sword, so hypocrisy was possible is baseless. It is a foolish thought. First, seeking refuge with Allah, it is necessary to clarify that at that time, it seemed as if there was compulsion for Islam, which is a completely wrong and baseless statement. Second, even if there was fear of the sword, does it mean that in the world, only the sword remained as the only thing that could suppress human nature? Isn't there anything else that could incline a weak person towards wrongdoing? We see that as much hypocrisy is observed in daily life nowadays, perhaps it did not happen in some past era. The purpose of this misconception is wrong that there are no hypocrites nowadays, and we are practically seeing that even among those called Ahmadis, hypocrites are found, some for one reason and some for another. So now, when hypocrites are also present among the Ahmadis, there is no reason to say that during the time of the Prophet Muhammad (peace be upon him)

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In the case of those who are called Muslims, if we come across any bad examples, we should not consider them hypocrites and separate them from the companions of Hazrat Messiah Promised One. And thus, defame the community of Hazrat Messiah Promised One with injustice. I do not mean that whoever shows weakness is a hypocrite. God forbid! Rather, the point is that when there are hypocrites present in the community, we should not consider every individual who goes against the teachings of Ahmadiyyat and practices differently as a hypocrite just because they call themselves Ahmadis. But it should not be misunderstood that they are not considered part of the believers' community. However, it is necessary to consider this principle when giving opinions about the collective community, as this principle is the cause of discord. The tenth reason is that the Companions of the Prophet Muhammad (peace be upon him) are seen as distinct from other Muslims because through the compilation of history, we have now gained knowledge about the initial Muslims whether they were companions or not. But here, the companions and non-companions of Hazrat Messiah Promised One are all mixed together, and generally, it is not known to people about any distinction among them. And it is not clear whether a certain Ahmadi is a companion of Hazrat Messiah Promised One or not, and there are two types of confusion in this matter. Firstly, generally, people are not aware of whether a certain Ahmadi belongs to the time of Hazrat Messiah Promised One or a later period. And even if it is known that they belong to your time, it is not known whether they have had the opportunity to be in your company or not. And it is evident that a companion is only called so if they have had the opportunity to be in the company. But here, not only are all the Ahmadis of the time of Hazrat Messiah Promised One mixed together, but people do not have knowledge of any distinction among them.

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Indeed, even those who become Ahmadis after your demise are also mixed with them. The circumstances of the companions of Hazrat Messiah Promised One, when their distinct knowledge is not yet established, how can one argue about the conditions of the general community concerning the companions of Hazrat Messiah Promised One. Yes, when historical colors are compiled, and the circumstances of the companions of Hazrat Messiah Promised One stand out, then an estimate of the situation can be made. The eleventh reason is that some people fall into the trap of bad assumptions regarding the Ahmadiyya community because Hazrat Messiah Promised One and his successors have sometimes expressed the weaknesses of the community. And rebuking the community for its condition is also a deception. Because just as the work of preaching involves selecting the special deeds of past individuals to effectively inspire people, it is also the case that the weaknesses of the audience should be openly discussed to make them aware of their weaknesses and encourage them towards progress. Generally, preachers do not mention the virtues of their audience but focus on their weaknesses and present them in such a way that people think their condition is completely unsatisfactory. So, strive for their progress. "It is evident from the Hadith that generally, the same was the practice of the Prophet Muhammad (peace be upon him). So, Hazrat Messiah Promised One, Hazrat Khalifah I, Hazrat Khalifah II (may Allah be pleased with them), or some other elders of the chain, some statements about the community cannot be argued in a way that goes against the dignity of the community. Yes, the nature of some elders is such that they always emphasize only the weak aspect and that too more than necessary and in an inappropriate manner. This is also not the correct way according to the wise opinion because in this way, the community becomes humiliated in their eyes, and their spirits become low. Therefore, in such matters, one should adopt a balanced approach. Just as it was the way of Hazrat Messiah Promised One. Or now, it is the way of Hazrat Khalifah II.

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The state of hope and fear is most suitable for spiritual progress. The twelfth reason is that when people look at the companions of the Prophet Muhammad (peace be upon him), they see that Allah has praised them in His pure words. But when it comes to the companions of Hazrat Messiah Promised One, they do not seem to have any such claim. However, this is also a deception because when we study the revelations of Hazrat Messiah Promised One, we also find much praise for your companions. But I say that there is no need for separate praise. Because we see in the Holy Quran where the companions of the Prophet Muhammad (peace be upon him) are praised, it is also explicitly stated, "And the later ones who have not yet joined them" (Al-Jumu'ah: 4), which shows that the companions of Hazrat Messiah Promised One are included among the companions of the Prophet Muhammad (peace be upon him) and are part of them. And the interpretation of this verse has been mentioned by Hazrat Messiah Promised One himself in his books at multiple places. For example, in Tuhfa Golarwiyya, on page 152, it is written, "We have two groups of prophets, and on this, there is a clear verse in the Holy Quran, 'And the later ones who have not yet joined them' (Al-Jumu'ah: 4). All the great commentators write in detail about this verse that the last group of this Ummah, that is, the community of Hazrat Messiah Promised One, will be in the color of the companions. And they will receive blessings and guidance from Hazrat Messiah Promised One without any distinction or difference, just as the blessings of the Prophet Muhammad (peace be upon him) were bestowed upon the companions. So, just as it is proven explicitly from the Holy Quran that as the blessings of the Prophet Muhammad (peace be upon him) were bestowed upon the companions, similarly, without any distinction and differentiation, the community of Hazrat Messiah Promised One will also receive blessings. In this way, another group of the Prophet is considered, which will be in the last era, in the time of Hazrat Messiah Promised One."

Furthermore, Haqiqatul Wahi states on page 67, "And the later ones who have not yet joined them," meaning there is another group from the companions of the Prophet Muhammad (peace be upon him) that has not yet appeared. It is clear that the companions are those who were present at the time of the Prophet and benefitted from his company in matters of faith and guidance. And through this, they received education and training. So, it is proven that in the coming generations, there will be a prophet who will be the manifestation of the Prophet Muhammad (peace be upon him). Therefore, his companions will be called the companions of Hazrat Messiah Promised One. And just as the companions of the Prophet (peace be upon him) served in the way of Allah in their color, they will also serve in their color."

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So when the Lord of the worlds, the All-Knowing, Who has no hidden secrets, includes the community of Hazrat Messiah Promised One among the companions of the Holy Prophet (peace be upon him) and praises them, then what right do Zaid and Bakr have to say anything about it? "Allah knows, and you do not know." The thirteenth reason is that people generally do not know that Allah has prescribed a special way for the progress of every community, and it is evident from the Holy Quran that the progress of the community of Hazrat Messiah Promised One is gradual. As it is stated: "He brings forth vegetation, then turns it into chaff" (Al-Fath: 29-30). This means that the progress of the community of Hazrat Messiah Promised One is not revolutionary but gradual. The reason for this is that just as physical illnesses come in various forms, similarly, moral and spiritual illnesses also come in various forms. Therefore, some illnesses are so severe that they cause extreme pain and make the patient extremely restless. But with appropriate treatment, they soon disappear. And the patient who was suffering greatly due to that illness starts walking and moving comfortably again. However, in contrast, some illnesses attach themselves to a person like a chronic disease and do not cause immediate distress to the patient, but internally, they continue to deteriorate. And there is no immediate

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Medication does not provide benefit but rather a long, extensive treatment is necessary for them. The example of the introductory mention should be such as a big abscess with a pus-filled core, causing the patient extreme discomfort. But when the doctor lances it and the pus drains out, the pain disappears, and the patient, after applying a healing bandage for a few days, starts walking comfortably again. And the example of the latter mention is like a person suffering from leprosy. This disease does not cause immediate pain and distress like the abscess but gradually deteriorates internally, and like the former patient, no immediate treatment can provide relief. Instead, a long, extensive treatment course is required. Since the moral and spiritual illnesses of that era are similar to physical illnesses, the results of treatment do not immediately manifest but take time. And it should be understood that when Allah Almighty has mentioned regarding the companions of the Holy Prophet (peace be upon him) and praised them, it is not just to indicate their numerical progress but to describe the quality of their progress. And Allah knows best. Therefore, objections and criticisms should not be hastily raised towards these thirteen points that hinder the recognition of the true status of the companions of Hazrat Messiah Promised One. I have only briefly mentioned them, and some have been kept extremely concise, and Allah is witness that I do not delve into this delicate subject often, and this was not usually the case, but I have seen that these points are enlightening people, and the impact of this enlightenment is spreading widely. Therefore, I could not remain silent. Yes, it is essential to note that just as we consider the Holy Prophet (peace be upon him) superior to all the first and last, similarly, we also consider your community superior to all communities. O Allah, send blessings upon Muhammad and the family of Muhammad and grant them peace.158 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that when our younger brother, Mubarak Ahmad, fell ill, Hazrat Messiah Promised One (peace be upon him) remained engaged day and night in his care, with great concern and attention, and was actively involved in his treatment. And since Hazrat Sahib had great affection for him, people

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It was thought that if the beloved passed away, Hazrat Sahib would be deeply affected. However, when he passed away in the morning, Hazrat Sahib immediately sat down with great composure to write letters to external acquaintances, stating that Mubarak has passed away, and we should be content with the decree of Allah. And I was also informed in some revelations that either this child will be greatly blessed, or he will pass away in childhood. So, we should be pleased from this perspective that the word of Allah has been fulfilled. Khalifah II also stated that when Mubarak Ahmad began to pass away, he was in a state of deep sleep. Khalifah I checked his pulse and felt an extraordinary weakness, upon which he informed Hazrat Messiah Promised One that there was a lot of weakness in his pulse. Some castor oil was given, but then it was said that his pulse had weakened significantly. Khalifah II stated that at that time, Mubarak Ahmad had actually passed away. But Khalifah I, considering the pain of Hazrat Messiah Promised One, could not utter these words. However, Hazrat Sahib understood and himself went to check the pulse and saw that Mubarak Ahmad had indeed passed away. Upon this, Hazrat Sahib said "Inna lillahi wa inna ilayhi raji'un" and with great composure, opened the desk to write letters to friends regarding the demise of Mubarak Ahmad. Hafiz Roshan Ali informed me that when Hazrat Sahib went to bury Mubarak Ahmad, there was some delay in preparing the grave, so Hazrat Sahib sat in the garden at some distance from the grave. Companions also sat around. After a short silence, Hazrat Sahib addressed Khalifah I and said, "Such joyous days are very rare for a person." Then he said, "Allah Almighty has prescribed a law in His path for the progress of man and a law of destiny. Allah has placed the implementation of the law of Sharia in the hands of man. So, man creates various comforts and facilities for himself in it. If discomfort is felt in performing ablution, he does it quickly. If discomfort is felt in standing and praying, he sits, or if sitting is also uncomfortable, he lies down and prays. If someone feels ill during fasting, they postpone it to another time. Similarly,

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Since the implementation of the law of Sharia is in the hands of man, he creates many comforts for himself and thus avoids external discomfort. However, the law of destiny is in the hands of Allah, and man has no control over it. So when the blow of destiny strikes a person, and he endures it for the sake of Allah with patience and contentment with the decree of Allah, then he makes such progress in that moment that he could not achieve even with forty years of prayers and fasting. Therefore, for a believer, such days are indeed days of great joy. Khaksar narrates that Sheikh Abdul Rahman Saheb Misri also mentioned this incident.159 In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Saheb Sanori that sometimes a great person would be informed that one of his sons had passed away, and people would come to inform him, and he would say, "Bury the dead child." Khaksar mentions that these are specific situations. The Prophets, who set the best examples for people and establish the rights of worship, do not usually choose such a way.160 In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Saheb Sanori that when only one day remained in the eighth month, Hazrat Messiah Promised One (peace be upon him) said to me and Mian Hameed Ali (may Allah be pleased with him), "Take these grams (I don't remember the exact quantity you told me) and recite this Surah on them in such a quantity (I don't remember the exact quantity of recitation either)." Mian Abdullah Saheb states that I don't remember the Surah, but I remember that it was a short Surah. Like "Have you not considered, [O Muhammad], how your Lord dealt with the companions of the elephant?" (Al-Fil: 2) etc. And we had completed this task by spending the whole night reciting. After completing the task, we took those grams to Hazrat Sahib because he had instructed us to bring them to him after completing the task. After that, Hazrat Sahib took us both out of Qadian towards the north and said, "These grams will be put in some non-fertile wells." And he said, "When I put the grams in the wells,

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When you throw something away, everyone should turn back with speed and not look back. Thus, Hazrat Sahib threw those grains into an uninhabited well and then quickly turned back with speed, and we also quickly returned with you, and no one turned back to look behind. The mention in this narration of reading the duty over the grains and then putting them in the well is explained in narration number 312 of the second part. Where Peer Saraj-ul-Haq Sahib (may Allah have mercy on him) mentioned that this task was done to fulfill a person's dream. And not doing such an act in reality goes against the practice and tradition of Hazrat Messiah Promised One (peace be upon him) and in fact, this dream had a specific meaning in symbolic language. Which was fulfilled in its time.

In the name of Allah, the Most Gracious, the Most Merciful. It was narrated to me by Mian Abdullah Sahib Sanori that once I was reciting the first Sunnah of Dhuhr prayer in Masjid Mubarak when Hazrat Messiah Promised One (peace be upon him) called me from inside Beit-ul-Fikr. I broke my prayer and went to Hazrat. I presented myself saying, "I broke my prayer and came to you, Hazrat." You said, "Good." Khaksar states that Beit-ul-Fikr is the name of the room that is part of Hazrat's residence and is connected to the north side of Masjid Mubarak. In the early days, Hazrat usually sat in this room and then came out of its window to enter the mosque. Mian Abdullah Sahib Sanori mentioned that this is a narration of the early days. Khaksar states that breaking the prayer upon hearing the Prophet's voice and presenting oneself is a religious issue. In reality, the point is not about the specific act of righteousness but about obedience to Allah and His Messenger.

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If His Holiness could not come here, the Maharaja desires to meet His Holiness. Mian Abdullah Sahib narrates that His Holiness instructed me to write a response: "Blessed is the poor man at the door of the prince."

In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that His Holiness Promised Messiah (peace be upon him) has informed me of my end and all the conditions until the end that are coming upon me, and I see that the conditions are unfolding according to that. In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that in the early days, I used to be a clerk in a village. I had a monthly salary of five rupees, but I exchanged it with another clerk in the Tehsil Payal. However, after going there, I did not feel at ease because it was a Hindu Jat village with no mosque, and the only mosque in the nine villages I left was there. I expressed to His Holiness that my heart does not settle here. His Holiness prayed, "Do not hurry. It will happen in due time." Mian Abdullah Sahib mentions that some time later, my transfer was to Ghaus Gadh, where I felt so attached that the desire for the nine villages left my heart, and I interpreted His Holiness' command that since Ghaus Gadh is also a Muslim village with a mosque and my heart also felt good here, the meaning of His Holiness' command was fulfilled. But some time later, the circle of the nine villages became vacant, and the Tehsildar recommended my progress and wrote that progress is such that besides Ghaus Gadh, the circle of the nine villages, which also had a five-rupee monthly salary, should be given to me. This recommendation was accepted by the Maharaja, and thus I had both the circle of Ghaus Gadh and the nine villages, and progress was made. Mian Abdullah Sahib states that this was a special act of Allah's power, and not the nine villages, Ghaus Gadh is fifteen kos away from Payal, and there are several other circles in between. Khaksar remarks

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It is known that through the preaching of Mian Abdullah Sahib, the entire village of Ghaus Gadh has become Ahmadi. Khaksar also mentions that all these villages are located in the state of Patiala.

In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that once someone presented Hazrat Sahib with a pocket watch as a gift. Hazrat Sahib used to wrap it in a handkerchief and keep it in his pocket without wearing a chain. When it was time to check the time, he would take out the watch, count the numbers from one to the designated time, count on his fingers, and also count from his mouth, and still could not recognize the time. Mian Abdullah Sahib expressed that taking out the watch from your pocket and counting time in this manner was very dear to him.

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In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that once Hazrat Sahib mentioned that the verses of the Quran that seem difficult on the surface and raise many objections actually contain treasures of profound knowledge and truths underneath. And then he gave an example, saying that it is like a treasure chest with a heavy lock placed in a strong room with thick walls, large doors covered with iron, and big, strong locks. Inside it, there are also strong iron chests where the treasure is kept, and these chests are placed in dark rooms and cellars. Because of this, no one can reach there, nor can one be aware of it compared to a sitting room, which is an open space with glass windows and usually has mirrors on the doors, allowing an outsider to look inside, and anyone who wants to enter can easily do so.

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In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that Hazrat Sahib

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When His Holiness used to go to the big mosque, during the hot season, he would draw water from a well and drink it directly from the bucket, and he liked drinking water in a fresh clay pot or a fresh water pitcher. Mian Abdullah Sahib mentioned that His Holiness liked well-cooked crispy fritters, sometimes he would ask me to bring them and eat them while strolling in the mosque. He also liked the kebabs of healthy chickens. The spicy chutney and lentils with meat were also to his liking. The finely chopped meat was also favored. The chapati, which becomes hard when cold, was liked. The thin broth of meat was also liked, which kept boiling for a long time until the pieces of meat were well cooked and the broth reached its essence. The understanding was also appreciated. Mian Jan Muhammad (may he rest in peace) used to prepare astrological charts for you. Additionally, Mian Abdullah Sahib mentioned that once His Holiness also said that one should not eat too much meat. A person who eats meat continuously for forty days with frequency only eats meat, his heart turns black. Lentils, vegetables, and curry should be alternated with meat. They disliked goat meat. Sweet rice cooked in molasses was favored. Initially, in tea, they used to put desi sugar (which is like jaggery). They used to express their views about the broth, saying that they did not like it thick like mud. It should be made thin so that eight people can eat one piece of meat. At that time, a piece of raw meat used to come in one pot.

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In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that once someone brought a rosary as a gift for His Holiness. He gave me that rosary and said, "Recite blessings on it." The rosary was very beautiful. Khaksar remarks that His Holiness Promised Messiah (peace be upon him) generally did not like the use of rosaries.

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In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sanori narrated to me that His Holiness used to say that on the Day of Judgment, a person will be presented before Allah, and Allah will ask him,

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If you have ever done a good deed, tell me, but he will not be able to tell. Allah will say, "Well, have you ever met a noble person?" He will reply, "No." Allah will say, "Remember well and answer properly." He will say, "Yes, once I was passing through a street, and a person passed by whom people called a noble person." Allah will say, "I forgave you because of that." Mian Abdullah Sahib says that Hazrat Sahib had also mentioned at one time that a person who prays behind a perfect man and raises his head from prostration, Allah forgives his sins. Khaksar remarks that this is not a mantra or a charm; it is sincerity and the condition of health. (This narration is also mentioned in detail with narration number 425 in Part Two.)

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that once someone came and asked Hazrat Sahib if he was really the Messiah and Mahdi. He replied, "Yes, I am indeed the Messiah and Mahdi," and he answered in such a manner that the person was startled and immediately entered into the pledge of allegiance, and the impact of Hazrat Sahib's answer was profound on my heart as well.

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that once Hazrat Sahib said that by marrying two wives, a person becomes ascetic. Khaksar remarks that indeed, if those conditions are strictly observed, which Islam deems necessary for a man to have more than one wife, then two or more wives cannot always be a means of luxury and comfort; rather, it is a sacrifice that one has to make in special circumstances.

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that once it was mentioned that this custom of the 40th day, meaning distributing food openly on the 40th day after a person's death, is strongly opposed by non-conformists, and they say that if food is to be distributed, it should be done on another day. Upon this, Hazrat said,

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On the fortieth day after the departure of the deceased, it is customary to distribute food to the poor. Just as something is given to a girl upon her departure, similarly, food is given to the poor on the departure of a soul, so that its reward may reach it. It seems as if the connection of the soul with this world is completely severed in forty days. Khaksar remarks that only Hazrat Sahib explained the wisdom behind this tradition, otherwise, you were not bound by such customs.

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that in the year of the first annual gathering, which was not held in the year of the eclipse, Hazrat Sahib delivered a discourse. Before that, Hazrat Sahib had also mentioned about me that Mian Abdullah Sanori is our friend at this time when we were in seclusion, and I have mentioned this so that you all become acquainted with him. Then the discourse began. Khaksar remarks that the first annual gathering took place in 1891.

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Abdullah Sahib Sanori that Hazrat Sahib used to say often, "Godliness brings sorrow."

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In the name of Allah, the Most Gracious, the Most Merciful. Narrated to me by Mian Fakhr-ul-Din Sahib Multani that when I was in 1910 in the district of Nurpur Kangra, the Inspector of Police of the Kangra Court invited some other people along with me. The Court Inspector was a non-Ahmadi but was honest and decent and observed prayers. During the conversation, he mentioned that when the fifteenth month of Atham was coming to an end, at that time the arrangement of security around Atham's house was in my supervision. Inside the house, Atham's friends, priests, and others were present, and outside, there was police security all around. At that time, Atham's condition was extremely nervous, and he was in a state of heightened alertness. From a distance, coincidentally, the sound of a gun firing was heard, and Atham Sahib's condition changed drastically. In the end,

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When their distress and anxiety reached its peak, their friends made them unconscious by giving them a lot of alcohol to drink. Atham spent the last night in this state. In the morning, their friends put a garland around their neck, seated them in a carriage, and paraded them joyfully. On that day, there was so much noise among the people that the prediction of the death was considered false. However, the Court Inspector used to say that we thought that the condition we saw Atham in was good for them. And Khaksar remarks that Master Qadir Bakhsh Sahib of Ludhiana told me that in the fifteen-month period of Atham, Louis Sahib was the District Judge in Ludhiana. Since Atham was Louis Sahib's son-in-law, he used to stay at Louis Sahib's mansion in Ludhiana. Once during the period of Atham, Atham came to Ludhiana. In those days, my poor non-Ahmadi relative used to work for Louis Sahib and used to operate the fan in Atham's room. One day, I asked him why he operates Atham's fan. Have you ever talked to him? He said, "Sir (meaning Atham) cries at night." So, I asked him why he cries, then he said that people with swords appear to me. I asked him why don't you catch them then. He said they only appear to me and no one else can see them. Khaksar remarks that the prediction related to Atham is found in the writings of Hazrat Masih Maud (peace be upon him) in many places. In fact, when Hazrat Masih Maud expressed the prediction of Atham being thrown into the abyss within fifteen months at the end of the discussion. From that time, the misfortunes of Atham started. So, first of all, Atham in the same gathering, while Hazrat Sahib said that Atham in their book has sought refuge with Allah from Dajjal. Touching their ears and speaking out like a frightened person, they said, "No, I didn't say that." Although they had already called Dajjal in their book the Antichrist. At that time, about seventy people of different religions were present in the gathering. After that, Atham inside

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How he expressed his inner fear, anxiety, and restlessness is briefly mentioned in the writings of Hazrat Masih Maud. Sometimes he would see snakes chasing him, sometimes dogs attacking him, sometimes sword-wielding individuals frightening him, and he would run from one city to another. Usually, the police kept a special watch on him and prevented him from publishing his writings and delivering speeches against Islam. Until the end of the appointed time drew near, his fear had intensified to the extent that priests had to make him unconscious by giving him a large amount of alcohol. Are these incidents not a sign that the fear of divine prophecy had overwhelmed his heart, and he wanted to save himself from this punishment? Our opponents, the clerics, say that Atham's fear was not due to the fear of prophecy but rather to prevent Ahmadis from killing him, and that's why he took precautions to protect his life. This is a very foolish notion because fearing a conspiracy from the enemy and implementing precautionary measures is one thing, but the kind of fear Atham exhibited is something else entirely. We should examine both types of fears and then decide that the fear and restlessness Atham displayed were either part of the precautionary measures taken out of fear of the enemy's evil or were due to being terrified and losing consciousness out of fear of prophecy. We believe that whoever, setting aside bias, examines Atham's condition during the appointed time will be compelled to accept that the fear Atham expressed was not a fear of saving himself from the enemy but a different kind of fear. So, like ignorant people who only cry out that every person fears the evil of the enemy, if Atham expressed fear, what happened? Either it is extreme ignorance and foolishness or it is deceitful to deceive the knowledgeable creation of God. And it should also be remembered that the system of the world is running on two attributes of God and, in reality, every government operates based on these two attributes. One attribute is knowledge, and the other attribute is power. And as much as these attributes

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As progress is made, the administration of the government improves, and it is evident that the attributes of the Lord Almighty are perfect in their utmost excellence, meaning that God's knowledge is complete and His power is complete. That is, there is no knowledge hidden from Him, nor is there any matter beyond His power. These are the friends upon whom His throne is established. So when He sends His messenger, through him, He issues forth His two attributes as if through two rivers for the world to see that all authority is in my hands, and I have sent him as a messenger. Some verses He reveals through His messenger to manifest His eternal knowledge, and some verses He reveals to manifest His complete power. He does not do so to show only one type of sign because for governance, it is necessary to have both attributes. No matter how perfect knowledge may be, without power, it is incomplete, and no matter how perfect power may be, without knowledge, it is incomplete. So, the manifestation of perfection cannot occur until the manifestation of both attributes. Therefore, the prophecies of the prophets, which are included in the signs of Allah, are of two types. First, those that are under the attribute of the All-Knowing, meaning those through which God manifests His eternal knowledge. Second, those that are under the attribute of the All-Powerful, meaning those through which God manifests His complete power. It is evident that there will be different conditions for each type of prophecy, from which they will be recognized, and there will be different criteria for their truthfulness. It will be our extreme ignorance to mix both types and apply the same judgment to both and test both based on the same criteria. Rather, prophecies based on knowledge must be tested with the criteria of knowledge because they follow the path of knowledge, and prophecies based on power must be tested with the criteria of power because they follow the path of power, and it is not possible for them to change their course. So when a prophecy is presented before us, first of all, we have to analyze its conditions and identify its type. And then after making that determination, we have to test its truthfulness based on its criteria. Our opponents find it very deceiving that they understand all the prophecies of Hazrat Masih Maud (peace be upon him) under the eternal knowledge of God and measure them by the same standard. Because

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It is always argued that only those events and words that were explicitly mentioned in the prophecy should come to pass; otherwise, the prophecy will be deemed incorrect. However, this condition pertains to prophecies based on the attribute of knowledge. Even though metaphorical interpretations are not possible in them, there can still be a distinction in their outward appearance. For prophecies based on the attribute of power, changes in circumstances can occur. Because changes in circumstances do not contradict the attribute of power but rather affirm it. Both types of prophecies should be understood as follows: for example, a revelation about a confused person that he will perform a certain task. And the circumstances indicate that this revelation falls under the attribute of the All-Knowing. It is not under the attribute of the All-Powerful. That is, the execution of this task will definitely be carried out as indicated. So now, regardless of how many changes occur in that person, he will definitely perform the mentioned task. Otherwise, God's eternal knowledge would be wrong, which is impossible. But if someone is told that we, your certain enemy who is bent on humiliating you, will afflict you with disgrace, then it is clear that this prophecy should be understood under the attribute of power. Therefore, if despite the changes, he is saved from disgrace, the real purpose of the prophecy will be lost. Because complete power does not mean that when the engine starts, then the throttle is not applied. Rather, the meaning of complete power is that when someone deserves punishment, they can be punished, and nothing can save them from punishment. And when someone becomes deserving of mercy, mercy can be bestowed upon them, and then nothing can subject them to punishment. That is, the All-Powerful is the one whose manifestation of power is in accordance with the occasion. Otherwise, if the manifestation of power is not in accordance with the occasion, then it is not the manifestation of power.

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It is not destiny but either a cog in the machine or a manifestation of oppression. Historically, whether it be the prophecy of the demise of Hazrat Fatimah through Ali or the prophecy of punishment coming to the people by the Prophet Jonah, these are examples of prophecies based on eternal knowledge and complete power. Our opponents can leave these examples aside with mockery. Deception and truth are two different things. At this point, a doubt arises that when God knows under His attribute of knowledge that a certain change will occur due to the change in the promised person's circumstances, then why doesn't He clearly state the extreme outcome that will actually happen in the end, meaning what will actually happen? It should be made clear to people so that they can avoid stumbling. It is extremely important to note that what the humble writer has written, that some prophecies are for the manifestation of eternal knowledge and some for the manifestation of power, does not mean that prophecies based on power are devoid of the element of hidden knowledge. Because any prophecy, whether made for a specific purpose or not, is not devoid of the element of hidden knowledge. And in reality, the term prophecy itself signifies hidden knowledge. So, prophecies based on power mean that the manifestation of the knowledge of the future events is not the purpose in them. Otherwise, the intermediate states and

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Regarding the changes in Part One and their consequences, it is intended that the expression of the knowledge of the unseen of Allah is also in the predictions of power. The term "knowledge" used here refers to the ultimate outcome of matters, not absolute knowledge of the unseen, which is a part of every prophecy and the idea that if there is a prophecy made for the purpose of power, but it is proven that the circumstances of the person or thing related to the prophecy did not change, meaning the conditions on which the prophecy was made remained unchanged and the prophecy directly hit its target without deviating, then in this case, the expression of knowledge and the expression of complete power will merge into one path, and there will be no distinction. So the answer to this is that indeed it is possible that both paths may merge in practice, but they will remain distinct in their purposes. Meaning that there will be situations where one is for the expression of eternal knowledge and the other for the expression of complete power. And we should also not deny that in such situations, the expression of power and the expression of knowledge can both be the purpose. It should also be remembered that the common saying that the failure of a promise is forgiven does not mean that there is a specific contradiction in the prophecy. Rather, it also means that since the expression of power is intended, there can be discrepancies, and it should also be noted that the failure or occurrence of a contradiction in the prophecy does not mean that the prophecy, God forbid, was wrong. Because divine prophecies, no matter what type, are never wrong but always fulfilled. So when we talk about discrepancies or occurrences, the intention is that what was intended for the expression of divine power was made, and since the circumstances changed, the expression of divine power was not manifested due to the change in circumstances. Therefore, the expression of divine power was made in another form. So the prophecy was not wrong because its real purpose was the expression of divine power, and that purpose was fulfilled. However, if despite the changes, the prophecy had appeared in its original form, then undoubtedly the prophecy would have been incorrect. Because the expression of divine power, which was the real purpose, did not occur. The prophecy of the people of Atham was also intended for the expression of divine power and not for the expression of knowledge, as the states of prophecy

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The first part of the prediction clearly indicates that humans should not turn away from the truth just because the prophecy was made for the manifestation of power. If the expression was for the sake of knowledge, then there would have been no conditions. So when it is proven that this prophecy was made for the manifestation of power, then it must be accepted that the prophecy has been fulfilled because the manifestation of power has occurred. And the prophecy of Atham is distinguished even among general prophecies based on power because it is a composite prophecy. The implication is that if Atham turns towards the truth, he will not die within fifteen months, and if he does not turn towards the truth, he will be engulfed in destruction within fifteen months. Therefore, due to being a composite prophecy, this prophecy holds a higher status than individual prophecies because the manifestation of power's glory, which is found in composite prophecies, i.e., those with more than one aspect, is not found in singular prophecies.

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Isma'il stated to me that during the discussion between Hazrat Masih-e-Maud (as) and Atham in Amritsar, one day, Christians secretly placed a blind, a deaf, and a lame person in the place of discussion and then addressing Hazrat Sahib, said, "You claim to be the Messiah. Look, these blind, deaf, and lame people are present. Heal them like the Messiah used to." Mir Sahib narrates that we were all astonished to see how Hazrat Sahib would respond to this. Then when Hazrat Sahib began to dictate his response, he said, "I do not believe that the Messiah used to heal the blind, deaf, and lame in this manner. Therefore, this demand cannot be considered valid. However, you accept the miracles of the Messiah, and on the other hand, you also believe that a person who has even a mustard seed of faith can do what the Messiah used to do. So, I am greatly thankful to you for saving me from the blind, deaf, and lame. Now your gift is presented before you that these blind, deaf, and lame are present. If you have even a mustard seed of faith, then according to the practice of the Messiah, you can show them mercy."

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When Hazrat Sahib made this statement, the priests' airs were deflated, and with a gesture, he signaled those people to leave. Mir Sahib narrates that it was quite astonishing that first the Christians presented those people with such enthusiasm and then they themselves started hiding them here and there.

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In the name of Allah, the Most Gracious, the Most Merciful. Khalifa Nooruddin Sahib Jamuni told me that during the discussion with Atham, I was also among the writers. On the last day when Hazrat Masih-e-Maud (as) announced Atham's prophecy, Atham, fearful, raised his hand to his ears, clenched his teeth, and said, "I did not say I am the Dajjal."

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In the name of Allah, the Most Gracious, the Most Merciful. Dr. Mir Muhammad Isma'il mentioned to me that once during a discussion, Hazrat Sahib went out for Friday prayers, and some people were catching birds by closing the doors. He saw them and said, "Birds of the house are not caught. There is no mercy in that, no faith. It is regrettable that some things are small, but they shed great light on the character of the speaker.

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sanwari told me that once Hazrat Sahib went to Jalandhar and stayed there for about a month, and during those days, a real uncle of Mahmoodi Begum tried to arrange a marriage with Hazrat Sahib. But it was unsuccessful. These are the days when Mahmoodi Begum's father, Mirza Ahmad Beg, was alive and Mahmoodi Begum was not yet married to Mirza Sultan Muhammad. This uncle of Mahmoodi Begum used to be sent between Jalandhar and Hoshiarpur. And he also asked Hazrat Sahib for some gifts, and since the marriage contract of Mahmoodi Begum was mostly in that person's hands, Hazrat Sahib also promised some gifts. It is regrettable that this person

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He was destitute and only wanted to offer a few rupees to Hazrat Sahib because later this person and his other companions were planning to take the girl elsewhere. But I learned from Walidah Sahibah that Hazrat Sahib had also taken some precautionary measures regarding giving money to this person. Walidah Sahibah also mentioned that the elder brother of Mahmoodi Begum was also involved with this person. It is lamentable that some people object that when prophecies were presented by Allah, why did Hazrat Sahib himself try to fulfill them, but this is merely an objection out of ignorance. No prophet has passed who, despite Allah's divine promises, did not strive in every permissible way to fulfill his prophecies. In fact, striving to fulfill the intentions of Allah does not mean that God forbid, God needs human help, but some other purposes are intended. For example, first, if a person sits idly with folded hands and believes that God has promised and He will fulfill it Himself, and despite having the power, does not make an effort, then this attitude challenges the self-sufficiency of God, and this is the position that even prophets tremble at. Second, it is a natural demand of love that a person makes an effort from his side to fulfill the intentions of his beloved, and this love's attraction is so powerful that despite knowing that God does not need human help, a lover cannot sit idly. Third, because the domination of religion is the purpose in all of God's intentions. Therefore, a prophet cannot refrain from taking action in his duty. Fourth, it is God's practice to take note of the chain of causes in His works except in completely exceptional cases, so the efforts of the prophet also become one of those causes. And besides that (but it should be remembered that such efforts are only made in the prophecies of mercy; in terms of prophecies of punishment, it is the practice of the prophets to leave those matters to God except in special circumstances.)

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It is also lamentable that a great storm of indecency has arisen from the opponents regarding the prediction of the marriage of Mahmoodi Begum. If they had pondered on the Sunnatullah (the way of Allah), the matter would not have been difficult. In reality, the first thing we should decide is for what purpose and under what circumstances this prediction was made. Until this question is resolved, understanding the prediction is impossible. So, one should realize that assuming that Hazrat Masih-e-Maud (as) desired any grandeur from this marriage is a ridiculous notion. Because Mirza Ahmad Beg could not compete with the family of Hazrat Masih-e-Maud in terms of lineage, in terms of worldly honor and status, or in terms of wealth. And this is such an obvious matter that we do not need to bring any evidence for it. So, the reason for this marriage could not have been that Mahmoodi Begum herself had some special attraction that led Hazrat Sahib to this notion. Those who know realize that this is also baseless. Furthermore, looking at the personal life and character of Hazrat Masih-e-Maud, can anyone attribute any personal desire to him? The enemies of reason and the blind opponents have no remedy for us. But the person who holds anything of reason and anything of justice will be forced to accept that at least in terms of psychological desires. Hazrat Masih-e-Maud's magnificent personal character dispels such notions from afar. So, the question arises, what was the real purpose of this prediction? The answer to this is that its purpose was the same as Hazrat Masih-e-Maud has written in his books. And that is that the close relatives of Mahmoodi Begum, namely her real uncles and aunts, and her father and others were low-grade irreligious people, and they had no regard for religion. In fact, they used to mock religious matters and in this matter, the leader of the girl's uncles and Mirza Ahmad Beg was their follower and completely under their influence and used to act on their signals. And as it is the command of the deniers of truth, these people always demanded signs from Hazrat Masih-e-Maud and ridiculed Hazrat Masih-e-Maud's claims of revelations. During this time, an incident occurred that a cousin brother of Hazrat Sahib, Ghulam Hussain, was mistakenly considered dead and the question arose about the distribution of his estate.

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It happened that the widow of Mirza Ghulam Hussain was named Imam Bibi, who was the sister of Mirza Ahmad Beg of Hoshiarpur. Therefore, Mirza Ahmad Beg consulted with his sister Imam Bibi and Mirza Nazamuddin and Mirza Imamuddin, etc., to make an attempt that Ghulam Hussain's share should be given to his son, namely the elder brother of Mahmoodi Begum, Muhammad Beg, but this could not happen without the consent of Hazrat Masih Maud. Therefore, the helpless Mirza Ahmad Beg turned to Hazrat Sahib with great helplessness and insistence, requesting permission in this matter. It was about to be finalized that Hazrat Sahib was ready, but then he stopped, thinking that it is necessary to seek guidance in this matter and made a promise to respond after seeking guidance. Therefore, after this, Mirza Ahmad Beg repeatedly requested Hazrat Sahib, and Hazrat Sahib sought guidance twelve times. Then the responses received were the revelations from Allah, which are the foundation of the prophecy regarding Mahmoodi Begum. It seemed as if the time had come to show those people a sign. Therefore, Allah said that the daughter of Ahmad Beg, the bride of Mahmoodi Begum, should be moved by them. If they accept, it will be a sign of mercy for them, and they will receive countless blessings and mercy from God. And if they deny, then God will show them a sign of punishment, and various types of calamities and afflictions will come upon them. In that case, the father of this girl will die within three years of the marriage being solemnized elsewhere, and whoever marries her will also pass away within two and a half years. (Also see Revelation Number 127) This was the original prophecy that was made at that time. Now it is clear that the real purpose of this prophecy was not to show a sign on the repeated requests of Mahmoodi Begum's father and uncles, not for anything else. It is also evident that this prophecy was made under the divine power, not for the sake of divine knowledge. Because the prophecy clearly stated that if they accept, it will be like this, and if they deny, it will be like that, as if showing God's power was not acceptable, and the divine purpose was to show that whoever maintains a belief in you, O Hazrat Masih Maud, will receive mercy and blessings from God, and whoever stands against you will be the subject of God's punishment. Therefore, this prophecy was announced, and the world has seen that this family has defied the divine purpose.

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Against the divine wrath and anger, what signs of divine punishment did they witness? Mirza Ahmad Beg left for Hoshiarpur's hospital within a few months of the marriage, and Mahmoodi Begum's mother, burdened under the weight of her five or six children, was left a widow and all happiness turned to dust. Besides Mirza Ahmad Beg, some deaths occurred in that family, and various other calamities befell them. On the other hand, the way divine punishment manifested on Mahmoodi Begum's uncles is a very instructive story. They were three brothers, and their home was a place of domestic bliss and prosperity, but then divine trials befell them, and they were afflicted with various troubles and misfortunes, and their home became empty until only an orphan child remained, and the rest witnessed the rise and fall of the family of Hazrat Masih-e-Maud. Is this not a display of divine power and manifestations? And now, that orphan child who was left alone in his vast family now counts himself among the circle of Hazrat Masih-e-Maud's followers, and this is the divine protection that has saved him from destruction. Now the question arises, why did Mahmoodi Begum's husband, Mirza Sultan Muhammad, not die within the predicted time and is still alive today? So, it should be understood that the same divine power that caused the death of Mirza Ahmad Beg became the means of saving Mirza Sultan Muhammad. The circumstances before and during Mahmoodi Begum's marriage were such that the divine power was to manifest in the colors of punishment. But when, as a result of the prophecy, the untimely death of Mirza Ahmad Beg caused a stir in Mirza Sultan Muhammad's family, and these people, filled with great fear, humbly turned towards Hazrat Masih-e-Maud with miracles and humility, and prayed to you, O Allah, and they were saved. According to the Sunnatullah (the way of Allah), they were not destined for destruction but for salvation. From the death of Mirza Sultan Muhammad to this day, his behavior towards Mirza Ahmad Beg's death has been very loyal to Hazrat Masih-e-Maud. Therefore, they have been closely associated with Hazrat Masih-e-Maud from the death of Mirza Ahmad Beg until today. Hence, they have made several

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The expression of one's faith and sincerity has been demonstrated on various occasions, and despite the opponents of Hazrat Masih Maud trying to provoke with desires, zeal, and enthusiasm, not a single word of animosity against Hazrat Sahib has ever come from the mouth of Mirza Sultan Muhammad. Rather, whenever a word has come out, it has been in confirmation and praise. So, can anyone with reason suggest that the divine manifestation will appear in the form of punishment on such a person? Even a cruel human does not attack an enemy who has fallen into his trap, so will the Most Merciful of the Mercifuls punish the one who seeks refuge in Him and humbly turns towards you, O Allah, and whose behavior towards Hazrat Masih Maud is even more loyal than Hazrat Masih Maud himself? Then why was the prediction made of his death within two and a half years? The answer to this is that this doubt arose because the purpose of the prediction was not understood. The purpose of the prediction, as mentioned above, was not to express divine knowledge but to manifest divine power. As is evident from the words and circumstances of the prediction, because if the purpose was to express divine knowledge, then only one statement that was to happen unconditionally would have been made, but this was not done. Instead, the meaning of the words was that if they accept, it will be a sign of mercy for them, and if they deny, it will be a sign of punishment, indicating that the purpose was to manifest divine power. After this, we see that there were four possibilities regarding this prediction: First: Only the matter concerning the final outcome related to Mirza Sultan Muhammad, which was to happen in reality, was told, and the intermediate circumstances were overlooked until the prediction was fulfilled so that people would have full confidence in the prediction and benefit from it. Second: When the prediction was made about the death of Mirza Sultan Muhammad within two and a half years, whether the circumstances would change or not, the order was given to change it, and thus people were saved from stumbling. Third: If the order was to change due to changing circumstances, then information about it would have been given beforehand, meaning that specific words would have been included in the prediction, for example, on the condition that if the truth was to be manifested, then specific words would have been included in the prediction.

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Do not revert or consider any other words as definitive predictions. Fourth: A command is issued on present circumstances. If those circumstances persist, the same command is executed, and if the circumstances change, the command is executed based on the new circumstances. These were the four paths that could have been chosen, but any wise person can understand that the former two paths are contrary to the manifestation of divine power. Because in the first case, the prediction emerges from the circle of divine power and enters the realm of eternal knowledge. When the prediction was based on the specific rebellious state of the opposing group, ignoring the circumstances removes it from the sphere of divine power. If the foundation of the group concerned was not on a specific state, then surely the circumstances and their changes could have been overlooked, but in that case, the prediction would not have been for the manifestation of divine power but for the expression of eternal knowledge, and the real purpose of the prediction would have been lost. And if the third path was chosen, it would not be permissible to make any alteration, but yes, on the fourth path, the doubt arises why the condition of the prediction was not clearly stated as a third way. Why keep it hidden? So, the answer to this is that when the condition is explicitly stated in the verses of the Quran, that due to changing circumstances, the form of power manifestation changes in authoritative predictions, and it is also the verdict of human reason that it should be so because if it is not accepted, it results in denying some of God's attributes. Therefore, it is not necessary that this condition be clearly stated in every prediction, especially when we also see that in the path of faith, it is God's practice to keep some veils and not produce the color of witnessing in the initial stages of faith, and here the words of the prediction are indicating its conditional nature. In conclusion, all objections have arisen from not understanding the purpose of the prediction because unfortunate circumstances led to

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It has been understood that the purpose of the prediction was to demonstrate the signs of divine power to the close relatives of Hazrat Sahib in the marriage of Mahmoodi Begum and nothing more. Although this purpose was by no means to be taken as the essence, rather the purpose was to show the signs of authority to the close relatives of Hazrat Sahib and Mahmoodi Begum. The deaths of Mirza Ahmad Beg and Mirza Sultan Muhammad and the entry of Mahmoodi Begum into the contract of Hazrat Sahib were to be shown as signs of power in the circumstances of that time, not the purpose in itself. If at any point there arose a doubt that some of the revelations were about Mahmoodi Begum finally returning to you and all obstacles being removed, etc., etc. And this was expressed as a firm decree, then the answer to this is that first, it should be definitively established that all these revelations are related to Hazrat Masih Maud and Mahmoodi Begum. Second, even if all these revelations are related to Mahmoodi Begum and Hazrat Sahib, considering them as separate distinct revelations is sheer ignorance. Rather, all these revelations will be understood in connection with the initial revelations. And by putting all of them together, a judgment will have to be made, and the original purpose of the initial revelations will be understood. Now, keeping this principle in mind, when all predictions are examined, it is clear that Hazrat Sahib had the command that the series concerning Mahmoodi Begum should be maintained. If they accept, it will be a sign of mercy for them, and if the girl is married elsewhere, it will be a sign of punishment for them. And in that case, the father of the girl will die in three years, and the girl's husband will die in two and a half years. And finally, the girl will return to you, and all obstacles will be removed, etc., etc. It is evident that the girl's return to Hazrat Sahib and the removal of obstacles are related to the death of Mirza Sultan Muhammad, and these statements are under his circumstances, not independent. That is, when the circumstances of the time were taken into account, the prediction of Mirza Sultan Muhammad's death was made, and the consequences of his death were also expressed. That is, that Mirza Sultan Muhammad will die, and the reason for his life

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Those predictions that have been made and the others that will be made will come to pass, and then the girl will come to your house. It seems that all these statements were made keeping in mind the aspect of the death of Mirza Sultan Muhammad, and the aspect of saving the girl was kept hidden. Similarly, after the saving, whatever was to happen was also kept hidden, meaning the aspect of death was expressed along with its consequences, and the aspect of saving and its consequences were kept hidden. It will be entirely foolish and unjust if we understand that the prediction of the girl being taken away is the result of both death and non-death. Because when the aspect of non-death was not explicitly mentioned, how can its result be mentioned? The aspect of non-death was understood in connection with the specific aspect, and the entire other aspect was kept hidden. Yes, when the events manifested the aspect related to the death of Mirza Sultan Muhammad for the demonstration of divine power (which was not mentioned in words), then the consequences of that aspect were also expressed, which were not mentioned in words. Yes, if the aspect of punishment had been evident, then the consequences of that aspect would have been evident as well. But when that aspect was not evident, how could the consequences become evident? "If the condition is removed, the conditioned is removed." And the decree of fate was for Hazrat Sahib only, and it is evident that sometimes the addresser speaks a word considering the addressee's knowledge, even though that word cannot be spoken from the speaker's own knowledge. Secondly, it is possible from the decree of fate in those special circumstances that the aspect mentioned is a decree of fate as a result of that aspect, not absolutely. That is, if the aspect of death appears, then it is a decree of fate that she will come to your marriage. And since the other aspect was completely hidden, using the word "decree of fate" considering the specific aspect cannot be objected to. In conclusion, all the revelations regarding the entry of Mahmoodi Begum into the marriage of Hazrat Sahib are branches of the initial revelations. They are not independent absolute predictions, and their foundation lies in the suffering of Mirza Sultan Muhammad and his death. So when the death of Mirza Sultan Muhammad was altered due to changing circumstances

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The means of demonstrating power did not remain, rather the punishment was averted, and the means of demonstration of power became the means of punishment. So, the consequences that were to follow in the case of the punishment were also annulled, and the hidden aspect of non-punishment was manifested along with all its hidden consequences. It appears as if there were two aspects regarding the image of Mirza Sultan Muhammad. First, under the guise of punishment, there was death and its consequences, i.e., Mahmoodi Begum becoming a widow and entering into the marriage of Hazrat Sahib, etc. Only this aspect was explicitly stated in the prediction. Second, in the event of changes in circumstances leading to the cessation of punishment and death, the demonstration of power was to occur, i.e., Mahmoodi Begum staying with Mirza Sultan Muhammad, etc. This second aspect was kept hidden. So, God, in accordance with the Sunnah of Allah, abrogated the manifest aspect and revealed the hidden aspect. What was explicitly stated was all revealed, and what was hidden was all revealed. In reality, all the deception arises from the misunderstanding that the purpose of the prediction of Mahmoodi Begum's marriage was considered as the essence of the prophecy, although this is entirely contrary to the facts. The actual purpose was to demonstrate the signs of authority to the relatives upon their request, and the deaths of Mirza Ahmad Beg and Mirza Sultan Muhammad and Mahmoodi Begum's entry into Hazrat's marriage were all meant as signs of power in the circumstances of that time. However, when the sudden death of Mirza Ahmad Beg changed the circumstances, the signs of power also changed. The truth is this: accept it if you will. Yes, if at any time a rebellious course of action had been adopted by Mirza Sultan Muhammad towards Hazrat Masih Maud, then the manifest aspect would have come to pass entirely. Therefore, Hazrat Masih Maud has repeatedly addressed his opponents in his books, saying that if you have any objection to this prophecy, then bring forth opposition from the side of Mirza Sultan Muhammad, and then see what God shows. However, despite the relentless efforts and boundless zeal and desire of our opponents, whenever Mirza Sultan Muhammad made any statement regarding Hazrat Masih Maud, it was an expression of faith and sincerity. How the consequences that were to follow on the opposing aspect would manifest. Do not be blind to God's divine darkness, that you sow wheat and reap barley. Rather, the rule is that wheat produces wheat, and barley produces barley - do not be heedless of the consequences of actions. The tree of Mahmoodi Begum's marriage, from Mirza

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The departure from the land of death of Sultan Muhammad was meant to be, and the land of death was to be prepared by the earthquake of divine punishment. And this earthquake of punishment was to be caused by the rebellion of Mirza Sultan Muhammad. Now, when the rebellion did not occur, then how would the earthquake of punishment be, and when the earthquake did not come, how would the death be? Now, keep crying over the marriage of Mahmoodi Begum. God has shown the display of His power and the prophecy has been fulfilled. Now, only one doubt remains, that how indeed the manifestation of power changes with changing circumstances, and the change should occur, but the change should be such that it pertains to a deed. For example, if news of the punishment of a non-Muslim is there, then the punishment should be averted by that person repenting and becoming a Muslim, or if a non-Ahmadi Muslim is there, then they should become Ahmadi; otherwise, remaining on their religion and making some changes should not lead to deliverance because this matter makes the issue ambiguous. The answer to this is that this doubt arises out of ignorance because only that person can create such a doubt who is unaware of the consequences of punishment. In reality, it is a Muslim truth that punishment in this world does not come merely due to the denial of a Prophet, but it comes from corruption, rebellion, and arrogance. The punishment for denial is reserved for the Hereafter; in this world, punishment only comes as a result of rebellion and disobedience. So, our observation is a witness to this. Now, when it became known, no objection remained. A person who was deserving of punishment in this world due to his rebellion and denial, when he changes his rebellious state, the punishment is averted. Even if he remains in denial and the questioning is in the Hereafter. What was the cause of punishment in this world continued to be the cause, so the punishment of this world continued. What remained was merely denial and separation, so for that, there is no punishment in this world, but its questioning will be in the next world. So, to say that the punishment should have been averted upon a non-Muslim becoming Muslim or a non-Ahmadi becoming Ahmadi is a statement of ignorance. When the mere fact of being a non-Muslim or a non-Ahmadi in this world is not the cause of punishment, and no punishment was predicted for them for this reason, then this objection is baseless. Yes, if the reason for punishment had been their non-Muslim or non-Ahmadi status, then undoubtedly, until they became Ahmadi or Muslim, the punishment should not have been averted. But when this was not the reason for the punishment and cannot be.

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The reason for punishment is indeed corruption in the land and rebellion. So, it is necessary to set the condition of accepting faith to avert the punishment.

It is merely ignorance. If it is said that Mirza Sultan Muhammad did indeed manifest ethics and beliefs and did not show rebellion, but he did keep Mahmoodi Begum in his marriage, and thus apparently took action from rebellion. Then this is a statement of ignorance. When it became clear that the purpose of the prophecy was by no means the marriage of Mahmoodi Begum but rather to show signs of authority to the relatives, then to say that because he did not show rebellion, therefore the punishment should not have been averted is a strange logic. It is beyond our understanding. In reality, all these objections arose from not considering the purpose of the prophecy; otherwise, there was no difficulty. And this doubt that if punishment does not come merely from denial in this world, then why did Hazrat Masih Maud (peace be upon him) assign various punishments to different parts of the world is baseless. Nowadays, the punishments coming in various parts of the world are attributed to Hazrat Sahib because they are meant to awaken people. That is, their purpose is to awaken people from their negligence, engage in the search for truth, and soften their hearts to accept the truth. Therefore, this punishment and its nature have no connection with the other type of punishment. These national punishments come only to awaken people, that is, whenever a Prophet comes, it is the Sunnah of Allah that he awakens his people to the direction he is sent, through the blows of punishment. Therefore, these national punishments are signs of the Prophet's mission; otherwise, these punishments sometimes reach even those people to whom the Prophet's message did not reach. And those who did not rebel against the Prophet did not even deny him. So, these punishments are with that particular punishment.

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Mixing is ignorance. Under discussion, those specific individual punishments are for those people who stand against the Messenger. Such punishments are not merely based on denial but come from corruption in the land, rebellion, and disobedience. Some people say that Hazrat Sahib indeed made efforts in writing letters to some of his relatives and made great efforts for this, which proves that the real purpose of the prophecy was the marriage of Mahmoodi Begum. But this is a completely false statement. While the purpose of the prophecy is not proven by the words, and it is clearly written in Hazrat Sahib's writings that the purpose of the prophecy was by no means the marriage of Mahmoodi Begum but rather to demonstrate signs of authority to the relatives. This was not stated only once but repeatedly opened up, both before Mahmoodi Begum's marriage with Mirza Sultan Muhammad and after. That is, because Mahmoodi Begum did not marry Mirza Sultan Muhammad at that time, therefore, Hazrat Sahib's desire and effort were for Mahmoodi Begum to marry you so that your relatives could partake in God's mercy and blessings, and God's sign could be fulfilled, and your sincerity could be evident. How can an argument be made about the purpose of the prophecy from the attempt to establish a relationship and the movement of relatives for this relationship? The movement for the relationship and the movement of relatives was only for the purpose that until Mahmoodi Begum did not marry Mirza Sultan Muhammad, it was a sign of mercy for the relatives, but when Mahmoodi Begum entered into the contract of Mirza Sultan Muhammad and your relatives took action from rebellion, now Mahmoodi Begum's return to you was a part of Mirza Sultan Muhammad's punishment.

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The condition was conditional, meaning that the death by punishment of Mirza Sultan Muhammad was to come, and then Mahmoodi Begum was to return to Hazrat Sahib. This is why until Mahmoodi Begum's entry into your marriage was a sign of mercy for the relatives. You made efforts for this and made complete efforts, and these efforts are a strong proof of your sincerity and noble character. However, when Mahmoodi Begum returned to you after marrying elsewhere, it became a sign of punishment for your relatives, so you left the matter to God. Therefore, arguing about the purpose of the prophecy from the attempt to establish a relationship is futile. This effort was only because at that time Mahmoodi Begum's entry into your marriage was a sign of demonstrating authority. So, you made efforts to fulfill this sign until the purpose of the prophecy, i.e., complete demonstration of authority, was achieved. So, the efforts were for the mercy and blessings for your relatives when Mahmoodi Begum entered into the contract of Mirza Sultan Muhammad and your relatives took action from rebellion, now Mahmoodi Begum's return to you became a part of Mirza Sultan Muhammad's punishment.

Summary: This prophecy was not for the expression of God's eternal knowledge but to be fulfilled in its apparent form, but for the complete demonstration of authority. Therefore, at the time of the prophecy, the circumstances present dictated the type of complete demonstration of authority that was expressed. Later, as the circumstances changed, the path of complete demonstration of authority became clear. So, it is proven that God is not a machine that when the wheel turns, whoever comes in front is pushed aside because this goes against complete authority. Rather, God is an All-Powerful Being. When a person deserves punishment, He captures them in punishment, and then no one can save them, and when He removes the causes of punishment, then God also withdraws His punishment, and then no one can put them in punishment, and this is the way of authority. The remaining point is that Hazrat Sahib received many revelations regarding Mahmoodi Begum's marriage to you, so the answer has passed that the prophecy of Mahmoodi Begum's marriage was not a permanent prophecy but rather a sign for the relatives.

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Part and branch are intertwined, and this is not only evident from Hazrat Sahib's writings but also from the revelations themselves. The burden of proof lies on the person who makes allegations against it. So, when the prophecy of marriage was not an independent prophecy but rather a part and branch of all prophecies, no objection remains. Because the origin of the prophecy was that Mirza Sultan Muhammad would be captured in the punishment of death, and then Mahmoodi Begum would come into the marriage contract of Hazrat Masih Maud (peace be upon him). And when the situation changed, divine wisdom changed the form of the punishment to fulfill the demonstration of authority, so the marriage, which was a result of punishment, was abrogated. The real purpose was the demonstration of authority, and all the signs were under the circumstances of that time. So, we say that when the original purpose and signs clashed due to changing circumstances, the original purpose was taken and the signs were left, and this is the wisdom. And if one asks why the signs that were supposed to last until the end were not established, the answer has already passed that because this prophecy was not for the expression of eternal knowledge but for the demonstration of authority. Therefore, the circumstances could not be ignored, and if the circumstances were ignored, the original purpose (i.e., the demonstration of authority) would have been lost, and the prophecy would have come under the expression of eternal knowledge, which was not the intention. Think well that the expression of complete authority without considering the circumstances is impossible because this situation is not devoid of two options: either one has to consider God as a machine without will, or one has to declare Him as unjust and oppressive. And both of these statements are contrary to the concept of complete authority. "And our duty is only to convey the message." (Quran, Surah Ya-Sin, 36:17)

Note: It should be remembered that the principles of prophecies mentioned by Khaksar are not limited to the principles of prophecies. That is, it should not be understood that only those principles of prophecies are the ones that have been stated, but here only the appropriate conditions of that place, and that too only specific principles have been mentioned. Otherwise, there are many other principles besides those stated principles, and there are many aspects and facets even beyond those stated principles.

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The principles that were not mentioned here are because this occasion is not suitable for stating the principles of prophecies but rather for narrating the biography and events of Hazrat Masih Maud (peace be upon him).

In the name of Allah, the Most Gracious, the Most Merciful.

Khaksar presents that Hafiz Jamal Ahmad Sahib, who is a preacher of the community, met Mirza Sultan Muhammad once. Regarding this meeting, they write in Al-Fazl newspaper of June 13, 1921, that "At the meeting, I asked Mirza Sultan Muhammad about his opinion on the prophecy of the marriage of Hazrat Mirza Sahib. In response, he said, 'You may happily inquire freely, and said that due to my supplication and prayer, God Almighty, who is Forgiving and Merciful, listened to me and averted that punishment from me. Then I asked him, 'Do you have any objection to the prophecy of Hazrat Mirza Sahib concerning you? Or is this prophecy a cause of doubt for you?' To which he said with faith, 'I say that this prophecy was not a cause of doubt for me. Then I asked, 'If you have no objection to the prophecy, why have you not yet pledged allegiance to him?' To this, he replied, 'There are reasons for that which I consider against my interest to state at this time. I very much desire to visit Qadian once because I have received thoughts about Mirza Sahib from an Ahmadi relative, to which I had given a written reply.' (Khaksar mentions that this writing is published in the booklet Tahzeez.) After that, I asked him, 'If you have no objection, then why not pledge allegiance?' To which he said that there are reasons for that which I consider against my interest to state at this time."

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Mian Sahib is very eager to meet and serve you, and I intend to present all the qualities in your service. Even if you publish it, I will have no objection. You can estimate the condition of my heart from this that due to the writings of Aryas and Christians, I was asked to pay up to hundreds of thousands of rupees so that I could find fault with Mirza Sahib in some way. If I had taken the money, I could have become very wealthy. But it was that same belief and faith that prevented me from doing that act. Then I asked him, 'I heard that your family members (Mahmoodi Begum) had seen a dream, to which he did not mention anything, but you can find out from Ahmad Beg (Head Clerk Ahmadis) from my house.' So, Mirza Ahmad Beg invited them to his house and upon finding out, they said that when they received news of him (meaning Mirza Sultan Muhammad) being shot from France, I became very worried and my heart was troubled. In that worry, I saw Mirza Sahib in a dream at night, holding a cup of milk in his hand and telling me, 'Take, Mahmoodi Begum, drink this milk and your headscarf is safe, do not worry.' This reassured me about their well-being."

Khaksar presents that I had inquired from Mirza Ahmad Beg Sahib about this incident. So, he fully confirmed it. In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that the biography or events of Hazrat Masih Maud (peace be upon him) that have been published by the Ahmadis so far are as follows: (1) "Sirat-ul-Masih Ma'ud" authored by Hazrat Maulvi Abdul Karim Sahib. Maulvi Sahib was among the respected elders of the companions and was considered their rank in the community after the first Caliph. This composition is very concise, but since Maulvi Sahib's nature was extremely intelligent and precise, some small details were not overlooked, and good arguments were presented.

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Generally sheds light on domestic ethics. And every matter is based on personal observation. Since the late Maulvi Sahib used to reside in one part of Hazrat Sahib's place, it was a great opportunity for him to study the ethics and habits of Hazrat Sahib. God had also granted him the power of speech and writing. This treatise is extremely interesting and worth reading. The narratives are all personal to the late Maulvi Sahib, so they are beyond the realm of doubt. Yes, the strength of Maulvi Sahib's pen has freed him from the constraints of words in some places, meaning it is evident that by taking some understood meanings, he has expressed events in his own style of speech. The date of composition is January 1900. The demise of the late Maulvi Sahib was in 1905. How wonderful it would have been if Maulvi Sahib had made this treatise more comprehensive and elaborate. This treatise is completely devoid of the events of achievements, meaning it is only for shedding light on the personal biography and character. But every word is immersed in love and affection. Readers should definitely study this brief treatise. (2) "Ahmad, Peace Be Upon Him" in English by the author Maulvi Muhammad Ali Sahib M.A. Maulvi Sahib was an old Ahmadi, probably converted in 1897. In the last few years of the life of Hazrat Masih Maud, they migrated to Qadian and Hazrat Sahib gave them a place in one part of his place and entrusted them with the editing of Al-Wasiyyat. Maulvi Sahib was considered close to Hazrat Sahib's time, but unfortunately, due to the influence of some friends and the circumstances of the time, they fell into a certain flow. Their English composition "Ahmad, Peace Be Upon Him" is a concise account of the achievements and biography of Hazrat Masih Maud and is written in an interesting style, focusing on the achievements without any special research but rather stating common facts. The biography is generally based on personal observation and is well written. The date of composition is 1906. (3) The brief life events of Hazrat Masih Maud by the author Miyan Mirajuddin Sahib, not yet completed. Miyan Sahib is an old Ahmadi. They did not migrate but had enough association with Hazrat Masih Maud and are an intelligent and wise person. This article was published along with the evidence of Ahmadiyya in one edition and was published.

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This part primarily focuses on your family circumstances, events, and biography, which are arranged with meticulous detail. No constant research was conducted in the events; rather, well-known incidents were taken into account. The composition date is 1906. (4) "Hayat Inahi" authored by Sheikh Yaqub Ali Sahib Tarab Erfani. Sheikh Sahib is known as an Ahmadi and is among the special individuals of the community. They are immigrants and have enjoyed the company of Hazrat Masih Maud for many years. In their newspaper Al-Hakam, there is a significant repository of the community's history and the events and biography of Hazrat Masih Maud. Sheikh Sahib has always had a passion for preserving and compiling the history of the community from the beginning, and in reality, "Hayat Inahi" is the only composition that has been started as a constant and detailed composition on the life and biography of Hazrat Masih Maud until now. Its two volumes have been published and are worth reading. The composition date is 1915. (5) "Tazkirat Al-Mahdi" authored by Peer Siraj-ul-Haq Sahib Naimani, who is a very old Ahmadi. Their arrival and departure in Qadian started around 1981-82. They have also enjoyed the company of Hazrat Sahib for many years after coming to Qadian. Their style of writing and speaking is of an old-fashioned nature but carries an inner attraction. Their composition "Tazkirat Al-Mahdi" is very interesting. It is not a continuous biography but a series of events written with great detail and expansiveness, all written with a keen eye. It seems as if they have narrated their observations. They have mostly been companions on journeys with Hazrat. Their book is very interesting and worth reading in its own style. The two parts of the book have been published. The composition date is 1914. (6) "Sirat Masih Maud" authored by Hazrat Mirza Bashiruddin Mahmood Ahmad Sahib, Khalifatul Masih II. This is a concise treatise containing famous and well-known events until the demise. No constant or detailed historical research was conducted. Instead, only common well-known incidents were narrated. In fact, the purpose of its publication was also this. The style of expression and common writing style can be compared with the author's name. The composition date is the second edition, after the demise of Peer Sahib.

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Other than that, two American Christian priests have also written about the conditions of Hazrat Masih Maud in English. Namely, (1) Dr. Gers Fold, Professor Mission College Lahore, and (2) Mr. Walter Secretary Singh Main Church Association Lahore. Dr. Gers Fold had met Hazrat Masih Maud himself. But Mr. Walter did not meet him. The latter's composition is somewhat detailed, and the introduction is concise. The information is generally obtained from literature, but these books are not devoid of errors in events but rather errors have occurred mostly due to misunderstandings. The rest of the arguments and deductions are what can be expected from a Christian priest, meaning some things are not understood, and when understood, their expression is not appropriate. Prejudice is also like a spark that burns the sheaves of information and turns them to dust. But besides prejudice, there is another thing that becomes a significant hindrance in understanding events and reaching correct conclusions, and that is being unfamiliar and unrelated to the religion and culture of others, which sometimes makes it impossible for a person to even discuss. But these two compositions are also worth considering. Apart from them, there are newspapers and magazines of the series, namely Al-Hakam, Al-Badr, Review (English and Urdu), and Tafheem-ul-Izhan. In which, from time to time, the conditions and diaries of Hazrat Masih Maud have been published, and they also contain a large repository of information. Then there are the writings of Hazrat Masih Maud himself, around 80 books and magazines. And around two hundred advertisements. Among them, a significant portion has come about regarding the biography and achievements of Hazrat Sahib, and it is evident that this portion is the most credible and certain. In fact, as many books have been published about the achievements of Hazrat Masih Maud, they mostly revolve around the events narrated by Hazrat Sahib himself, except for Hayat-ul-Nabi. But in this regard, one thing should be remembered, and that is that sometimes the dates of events were not remembered in a definite manner about Hazrat Masih Maud. In fact, there are different types of memories. Some people's memory is generally strong but does not work well in a specific field and actually does not do a good job in a limited field, and in reality, it does not remember the dates of events.

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This part particularly focuses on unique events that are not part of a continuous series of events. It is especially challenging for individuals whose minds are designed for very high tasks. In reality, the ability to remember dates of events is a lower power of the human mind compared to other higher powers of the mind. It has generally been observed that those whose memory is sharp are usually more advanced in the higher powers of the mind. And Allah knows best.

182 In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walidah Sahibah told me that Hazrat Sahib conducted marriages for children at a young age, but the reason was to avoid excessive interaction to prevent any deficiencies in growth.

183 In the name of Allah, the Most Gracious, the Most Merciful. Sheikh Abdul Rahman Sahib Misri told me that when I first came to Qadian, on that very day, Sheikh Rahmatullah Sahib Lahori also brought a Christian youth to convert to Islam. We both appeared before Hazrat Masih Maud. However, Hazrat Masih Maud accepted my allegiance and wrote in response to his allegiance request that they would take the allegiance later, although he presented it to Hazrat Sahib in front of Sheikh Rahmatullah Sahib, who was a prominent figure and had a great influence on Hazrat Sahib. This Christian youth wrote to Hazrat Sahib again, but this time also Hazrat Sahib gave the same response that they would take the allegiance later. Then he wrote for the third time to fix a specific day. That day was probably Tuesday or Wednesday. Hazrat Sahib said they would take the allegiance on Thursday. Taking this response, the person left dissatisfied and then became a Christian. After that, someone mentioned to Hazrat Sahib that the boy had gone back and become a Christian. Hazrat Sahib said that he also used to pause for the same reason and said that generally, Hindus become Muslims with a sincere heart. And they have a love for faith. But those who come to Islam from Christianity are generally not trustworthy. I did not trust that boy.

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I wished that he would stay for some time and rest. 184 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar stated that through dear Mirza Rashid Ahmad Sahib (who is the youngest son of Mirza Sultan Ahmad Sahib), I inquired from Mirza Sultan Ahmad Sahib about his knowledge regarding the birth of Hazrat Masih Maud. He replied that as far as I know, you were born in 1836. 185 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar stated that through Maulvi Rahim Baksh Sahib, M.A. Officer (meaning Private Secretary), I inquired from Mirza Sultan Ahmad Sahib about the year of your birth. So he said that I am not sure. Some papers mention 1864. But Hindu Pandit used to tell me that my birth is in 1913 according to the lunar calendar, and I have heard that my father's age was around sixty-three at the time of my birth. Khaksar states that the tradition of 1913 is more accurate because other indications support it. Also, it is in his favor that generally, Hindus are very skilled in genealogy preservation. So, the birth of Mirza Sultan Ahmad Sahib is close to 1856. And if at that time, his age is considered to be 18 or 19 years, then your birth year reaches around 1836. So, it is proven that the tradition of 1836 is correct. Another proof of this is that Hazrat Sahib wrote (see Lutful-Mehmood) and also used to mention that our mother Sahibah used to say that the days of our family's misfortunes ended with your birth and prosperity began, and that is why she used to consider my birth auspicious. Now it is certain that during the time of Raja Ranjit Singh, the days of family misfortunes had ended, and prosperity had begun, and some positions around Qadian were restored by Raja Ranjit Singh, and some honorable positions were also given to Dada Sahib under Raja's command, and Dada Sahib was also given a prestigious military position under Raja's command, and under Raja's command, Dada Sahib had some

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The military services had also been concluded. In any case, the birth of Hazrat Sahib will be considered a few years before the death of Ranjit Singh, i.e., around 1839 AD. Therefore, this also confirms the tradition of 1836 AD. This is what Hazrat Sahib has written about 1839 AD, which she herself refutes in her other writing. Thus, in one place, you have mentioned your age as 70 years in 1905 AD, and there it is also written that these are all estimates. True knowledge is only with Allah. Khaksar states that according to my research, you were born in early 1252 AH and passed away in 1326 AH. And Allah knows best.

186 In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that in childhood, Hazrat Sahib, i.e., Hazrat Masih Maud, used to read the books "Farishta" and "Gulistān" through angelic inspiration. And sometimes, father Sahib used to make him listen to the previous lesson. But I was never dissatisfied with reading. Although I was careless in reading, but finally Dada Sahib stopped me from reading with father Sahib and said, "I don't want everyone to become a scholar. You should study with me." But Dada Sahib indeed respected father Sahib a lot.

187 In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that once father Sahib fell from the window of his room and injured his right arm. So, he remained weak in that hand until his last years. Khaksar states that mother Sahibah used to say that you were descending from the window, there was a stool placed in front, you turned back, and you fell, and the bone of the right hand broke, and this hand remained weak until the last years. With this hand, you could take a morsel to your mouth, but you couldn't lift a water jug to your mouth, etc. Khaksar states that even in prayer, you had to support yourself with the right hand while standing.

188 In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that Hazrat Sahib knew swimming and horse riding well. And it was heard that once in childhood, I had gone into the water. So, a stranger, an elderly person, pulled me out.

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I had never seen this person before or after. He also used to say that once I rode a horse. He became mischievous and uncontrollable. I tried very hard to stop him, but he was determined to misbehave. So, with all his might, he ran towards a tree or wall. (The doubt is from me) And then he collided with it with such force that his head broke, and he died right there. But Allah saved me. Khaksar states that Hazrat Sahib used to give a lot of advice that one should never ride on stubborn and wicked horses. He also used to say that he intended to kill that horse. But I fell on one side and survived, and he died.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Hazrat Walidah Sahib used to live outside the courtyard. Food used to be taken to him there. And whatever type of food there was, he used to eat it without saying anything.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Hazrat Walidah Sahib used to read three books extensively. That is, the Holy Quran, Masnavi Rumi, and Dalail al-Khayrat. And sometimes, he used to take notes as well, and he used to read the Holy Quran extensively.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Hazrat Walidah Sahib used to occasionally go to meet Miyan Abdullah Sahib Ghaznavi and the ascetic with the sky. Khaksar states that Hazrat Sahib has mentioned the meeting with Maulvi Abdullah Sahib Ghaznavi in his writings. And regarding the ascetic with the sky, Sheikh Yaqub Ali Sahib has written that his name was Miyan Sharaf Din Sahib, and he resided in the area of Sam Nizam Talibpur, district Gurdaspur. Sam has a spring, and mostly he is called Tom because of that reason.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that in childhood, Hazrat Sahib, i.e., Hazrat Masih Maud, used to read the books "Farishta" and "Gulistān" through angelic inspiration. And sometimes, father Sahib used to make him listen to the previous lesson. But I was never dissatisfied with reading. Although I was careless in reading, but finally Dada Sahib stopped me from reading with father Sahib and said, "I don't want everyone to become a scholar. You should study with me." But Dada Sahib indeed respected father Sahib a lot.

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Sir M.A. mentioned that our grandfather Mirza Ghulam Qadir Sahib used to offer a chair to Dada Sahib. That is, when they went to Dada Sahib, he would seat them on a chair, but Walid Sahib would go and sit on the ground in the row. Sometimes Dada Sahib would ask them to sit up, but Walid Sahib would say, "I am sitting fine." In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that it was the custom of Walid Sahib to spend the whole day reading separately. He used to pile up books of poetry. In the evening, they would go for a walk towards the mountain gate, meaning towards the north or east. In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Walid Sahib used to recite Urdu and Persian poetry and used to adopt the pen name Farakh. In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Dada Sahib used to respect the views of Walid Sahib. Even though nature disliked meetings and gatherings, sometimes they would go. In the name of Allah, the Most Gracious, the Most Merciful. Sir M.A. asked me, meaning I asked Mirza Sultan Ahmad Sahib through Maulvi Rahim Baksh Sahib, M.A., to tell me what he knew about the initial conditions and habits of Hazrat Sahib. He replied that Walid Sahib was always engaged in religious activities. The family members trusted him completely. The villagers also had full confidence in him. Even those who were his opponents were so convinced of his goodness that they would say, "Whatever he says, we accept it." Everyone considered him trustworthy. Maulvi Sahib asked, "Tell me something else." Mirza Sahib said, "That's all. Walid Sahib did not spend his life as a Mughal but as a faqir, and I have reiterated this many times." Maulvi Sahib asked if Hazrat Sahib ever got upset with anyone. Mirza Sahib replied that his displeasure was only related to religious matters. Some

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At times, I was asked to lead the prayer, but I would not go near the prayer area. However, one thing I specifically observed was that Hazrat Sahib (meaning about the father of the Holy Prophet ﷺ) could not tolerate any disrespectful remarks about him. If anyone said disrespectful things about the Holy Prophet ﷺ, the face of Hazrat Sahib would turn red, his eyes would change, and he would immediately get up and leave the gathering. Maulvi Sahib mentioned that Mirza Sahib repeatedly emphasized this point and said that Hazrat Sahib had a special love for his father. Such love I have never seen in anyone else. Khaksar mentions that Khalifatul Masih II used to narrate that when in December 1907, Aryas held a gathering in Vichho Wali Lahore and invited others as well, Hazrat Sahib also wrote an article upon their request and sent some members of his community to Lahore for participation. But the Aryas, contrary to their promise, used harsh language in their article about the Holy Prophet ﷺ. When this report reached Hazrat Sahib, he was very displeased with his community, questioning why none of our people got up and left the gathering and remarked that it was a great lack of honor that disrespectful things were said about the Holy Prophet ﷺ in a gathering where a Muslim was present, and your face turned red with anger, and you were deeply dissatisfied that our people did not show the necessary honor. When they started using foul language, you should have immediately left that gathering. And Khalifatul Masih II used to say that I was also about to get up at that time, but then I stopped because of Maulvi Sahib, and Hafiz Roshan Ali Sahib narrates that when Hazrat Sahib was getting upset, you said to me, "Hafiz Sahib, what is the verse that when you are mocked by the signs of Allah, do not sit with them until they enter into another conversation" (Quran, An-Nisa: 141), and I recited this verse, and Hafiz Sahib says that at that time, Hazrat Maulvi Sahib was sitting with his head down.

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Sometimes I accompanied my father on his journeys as a servant, and sometimes another person would go instead. Khaksar mentions that Miyan Jan Muhammad of Qadian was a kind-hearted person and had a close relationship with Hazrat Sahib. In the early days, he also led prayers in the main mosque and often taught Hazrat Khalifatul Masih II in childhood. Ghaffara was his brother, a completely ignorant person who had some education. At times, he would stay in the service of Hazrat Sahib. Later, when progress was made in Qadian, he started a lodging business. His sons still continue this work, despite being completely ignorant. Although he had no interest in religion, in his later days, i.e., after becoming the Second Caliph of the Ahmadiyya Community, he changed. Sheikh Yaqub Ali Sahib wrote that due to the advice of Hazrat Sahib, Ghaffara started offering prayers when he was in the service of Hazrat Sahib, but then he stopped. In reality, such people are usually under the influence of others, but Jan Muhammad, may he rest in peace, was a good person and had some education. His son, Miyan Din Muhammad, also known as Miyan Baga, would be known to many of our friends. He was from Kashmir.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that we had very few interactions with Walid Sahib. That is, the connection was minimal. They were afraid of us, and we were afraid of them (meaning they kept to themselves, and we kept to ourselves because their ways and beliefs were different). Since Dada Sahib treated me like his sons, and all the estate matters were under his control, we had to maintain a relationship with Dada Sahib for our necessities.

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Walid Sahib had a sister who used to have many dreams and revelations. But Dada Sahib's opinion about her was that she had some deficiency in her mind. However, in the end, he had some such

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Let's see how Dada Sahib had to change his mind. Once he saw in a dream that a white-bearded person handed him a paper with some writing on it as an amulet. When he woke up, a piece of a leaf was in his hand with some verses of the Quran written on it. Then he had another dream that he was walking in a river, and he shouted in fear, and when he woke up, his clothes were wet, and there were fresh marks of sand. Dada Sahib used to say that these things had no connection with mental illness. In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that once Walid Sahib fell seriously ill, and his condition became critical, and the doctors gave up hope and his pulse stopped, but he kept speaking. Walid Sahib said, "Bring mud with lentils and place it on top and below me," and this was done, and his condition improved. Khaksar mentions that Hazrat Masih Maud wrote that this illness was a form of cholera, and Allah showed you that by asking for water and sand to be put on the body, the condition improved. Mirza Sultan Ahmad Sahib was fascinated by sand. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib told me that once Hazrat Sahib went for an unusual walk towards the west, deviating from the path, they went to the Eidgah cemetery and then stood facing south in the cemetery and prayed for a long time. Khaksar found out if you had placed a specific grave in front of you? Maulvi Sahib said I did not think so, and at that time, I understood in my heart that because the relatives of Hazrat Sahib are buried in this cemetery, that's why Hazrat Sahib prayed. Khaksar mentions that Sheikh Yaqub Ali Sahib wrote that once Hazrat Sahib prayed at his mother's grave. Maulvi Sahib also mentioned that when Hazrat Sahib's daughter, Umm al-Nasir, passed away, Hazrat Sahib took her for burial in the same cemetery.

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You were walking towards the cemetery, and you yourself picked up the girl and took her near the grave. Someone wanted to step forward and take the girl from you, but you said, "I will take her myself," and Hafiz Roshan Ali Sahib mentions that at that time, Hazrat Sahib also showed a grave of some elder there. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib told me that my uncle Maulvi Sher Muhammad used to mention that in the beginning, sometimes Hazrat Masih Maud would also take Hazrat Maulvi Nur-ud-Din Sahib to the class. Once, Maulvi Sahib narrated the incident of the Battle of Badr in the class, and then started interpreting it, but Hazrat Sahib said, "No, it cannot be that angels appeared with the Prophet and others." 203 In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib told me that on 4th April 1905, when the earthquake occurred, I saw Hazrat Sahib praying in the garden at eight o'clock in the morning, and I saw that you offered a very long prayer. In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Sher Ali Sahib told me that one day Hazrat Sahib took a walk towards the north. On the way, someone presented before Hazrat Sahib the verse "That I may know that I did not betray him in secret" (Yusuf: 53), and Maulvi Nur-ud-Din Sahib mentioned that this is the statement of Zulaikha. Hazrat Sahib said, "Show me the Quran." Master Abdul Rauf Sahib presented the verse, and you read it and said, "This cannot be the words of Zulaikha. These are the words of Prophet Yusuf." Khaksar mentions that I have heard from another source that at that time, the mention was made of the words "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil" (Yusuf: 54), and it was said that Hazrat Sahib had mentioned at that time that these words are indicating that this is not the speech of Zulaikha but indeed the speech of the Prophet because such pure and meaningful words are worthy of Prophet Yusuf. Such words could not come out of Zulaikha's mouth.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Walid Sahib generally wore a turban. But on journeys, he sometimes wore tight trousers. Khaksar mentions that as the viewers might understand, all the accounts of Mirza Sultan Ahmad Sahib should be understood in the context of the youth or old age of Hazrat Masih Maud. If there is any account related to childhood or old age, it should be understood that he narrated it after hearing it from someone else. Because at that time, his connection was not with Hazrat Masih Maud. Alhamdulillah.

206

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that I asked Hazrat Sahib which people he met most in Qadian. Hazrat Sahib said that Mala Wamal and Sharm Pat mostly visited. There was no such custom of meeting someone else. Alas, at that time, his connection was not with Hazrat Masih Maud. Alhamdulillah.

207

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that once Mr. McConkey, Deputy Commissioner of Gurdaspur, visited Qadian. On the way, he asked Dada Sahib whether he thought the Sikh government was good or the British government was good. Dada Sahib said he would answer after going to the village. When they reached Qadian, Dada Sahib showed his and his brothers' houses and said that these were built during the Sikh era, and he doubted that his sons could maintain them in his time. Khaksar mentions that the Sikh government had an ancient royal style. Now there is a different style, and each style has its own merits.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that I took the matriculation exam in 1884. At that time, I wrote a note for Walid Sahib's prayer, and he threw the note and said, "Always seeking worldly possessions only." Alhamdulillah.

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As soon as the man went with the note, he came back and told me about this incident. After that, Walid Sahib mentioned that we had thrown Mirza Sultan Ahmad's note, but God made us recite it, and it had to be passed. In the name of Allah, the Most Gracious, the Most Merciful. This person came and told me, and as a result, I passed the exam.

209

In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Baksh Sahib informed me that Mirza Sultan Ahmad Sahib stated that Dada Sahib practiced medicine for about sixty years. But he never took a single penny from anyone. Khaksar remarks that Hazrat Sahib also used to say that Bade Mirza Sahib never took anything in return for treatment, meaning he always kept his medical practice as an act of charity and did not make it a means of livelihood. Sometimes people wanted to give you a lot, but you refused. Khaksar remarks. I am amazed at how Miyan Mirajuddin Sahib Umar wrote about our Dada Sahib, how the blessing that was in every hand was spent. And then this statement is written about that time when the death of Pad Dada Sahib occurred. He was pleased and not displeased.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Baksh Sahib informed me that Mirza Sultan Ahmad Sahib stated that I took the matriculation exam in 1884. At that time, I wrote a note for Walid Sahib's prayer, and he threw the note and said, "Always seeking worldly possessions only." Alhamdulillah.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Baksh Sahib informed me that Mirza Sultan Ahmad Sahib stated that Dada Sahib's general attire was a turban. But on journeys, he sometimes wore tight trousers. Khaksar mentions that as the viewers might understand, all the accounts of Mirza Sultan Ahmad Sahib should be understood in the context of the youth or old age of Hazrat Masih Maud. If there is any account related to childhood or old age, it should be understood that he narrated it after hearing it from someone else. Because at that time, his connection was not with Hazrat Masih Maud. Alhamdulillah.

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In the name of Allah, the Most Gracious, the Most Merciful. Walid Sahib's mother told me that Hazrat Sahib had real maternal uncles (whose name was Mirza Jamiat Beg). They had a boy and a girl, and there was some mental disorder in their minds. The boy's name was Mirza Ali Sher, and the girl's name was Hurmat Bibi. The girl came into Hazrat Sahib's marriage, and from her, Mirza Sultan Ahmad and Mirza Fazl Ahmad were born. Mirza Ali Sher married the sister of Mirza Ahmad Beg Hoshiarpuri, from which a girl Aziz Bibi was born. This Aziz Bibi came into the marriage of Mirza Fazl Ahmad. Mirza Ahmad Beg's first wife was from the district of Hoshiarpur and Hazrat Sahib knew her well. Mirza Sultan Ahmad had a second marriage with the daughter of Mirza Imam-ud-Din, Khurshid Begum. After that, Aziz Ahmad's mother passed away shortly. Hazrat Masih Maud's grandmother, that is, your grandfather's mother, lived for a long time. Hazrat Masih Maud saw her, but due to the length of her age, there was some difference in her senses. The offspring of your grandfather's brother Mirza Ghulam Muhi-ud-Din were as follows: first, Hurmat Bibi, who came into the marriage of your uncle Mirza Ghulam Qadir Sahib and is now known as Tai Sahib. From her, a girl Ismat and a boy Abdul Qadir were born, but they passed away in childhood. Second, Mirza Imam-ud-Din. Third, Mirza Nazam-ud-Din. Fourth, Mirza Kamal-ud-Din. Fifth, Umar-ul-Nisa and Safatun who were born to your aunt. The eldest of them, Mirza Ahmad Beg, came into the marriage of Hoshiarpur, and the youngest Umar-ul-Nisa was married somewhere in the district of Hoshiarpur but passed away without issue. The sixth, Fazl-un-Nisa, who came into the marriage of Mirza Akbar Beg, Lahori's son. Mirza Ahsan Beg Sahib, who is an Ahmadi, is also from her offspring. Walid Sahib's mother also mentioned that Mirza Imam-ud-Din was older than Hazrat Sahib, all except for your Tai Sahib, who is even older than Mirza Imam-ud-Din. And Walid Sahib's mother mentioned that Tai Sahib is somewhat older than your uncle Mirza Ghulam Qadir Sahib. Walid Sahib's mother also mentioned

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It is remembered that after your uncle, your grandfather's sons were born and died young, so it is heard that great congratulations were offered on the birth of Hazrat Sahib and it seems that he was raised with great care. If there was no extraordinary gap between your uncle and Hazrat Sahib, meaning children were not born and died young, then there was no reason to offer congratulations and fear, so it must have been a few years' gap, and Mirza Sultan Ahmad Sahib states that maybe it was a gap of five or seven years. And your uncle's mother used to say that first, there was a boy born to your grandfather who passed away, then your aunt became Murad Bibi, then your uncle was born, then a couple of children were born who passed away, then Hazrat Sahib and Jannat Tuwam were born, and Jannat passed away. And your uncle's mother used to say that your aunt used to say that your uncle and Hazrat Sahib were from the upper class, but when I heard about the congratulations and fear incident, they accepted it, but remained silent about the actual matter.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that once Raja Teja Singh of Batala had a dangerous sore. Many treatments were tried, but no benefit was obtained. Finally, he sent a man to Dada Sahib for service. Dada Sahib went and (by the grace of God) he recovered. Upon this, the mentioned Raja presented a large sum of money and a robe and two villages, Shtab Kot and Hasanpuria Hasanabad, which were part of your ancient state, and insisted on his acceptance, but Dada Sahib refused by saying clearly that I consider taking these villages in exchange for treatment as a disgrace for myself and my children.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib, M.A., that Dada Sahib had very noble morals and was reluctant to behave kindly even towards enemies.

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Once, a man named Walid Dola Brahmin, who had previously given false testimony against us, fell ill. Dada Sahib treated him with great compassion, despite some people pointing out that he was the same person who had testified against us. But Dada Sahib did not care. There are many such exemplary incidents. Khaksar remarks that Dada Sahib's high courage and broad-mindedness are well-known.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib that Dada Sahib also used to recite poetry and praise. I remember a couplet of his: "Oh, what have we done, O physician, we have not done anything, yet our hearts are in pain." Khaksar remarks that Hazrat Sahib also used to recite poetry. Mirza Sultan Ahmad Sahib mentioned that once I compiled his words and gave them to Hafiz Umar Daraz Sahib, the editor of the Punjabi newspaper, but he passed away, and then it is not known where he went. Also, Mirza Sultan Ahmad Sahib mentioned that Tai Sahib also used to recite poetry and his title was Mafuzan. He also mentioned that once an Iranian came to Qadian and said to Dada Sahib that your Persian speech is as eloquent as that of Iranian poets.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib stated through Maulvi Rahim Baksh Sahib that once a Hindu barber from Batala had a sore that was not healing. Finally, he said to Dada Sahib, "My forgiveness has been seized. Please request Ejerton Sahib, the Financial Commissioner, on my behalf." Dada Sahib took him to Lahore. At that time, a gathering was taking place in Shalimar Bagh, Lahore. After the gathering ended, Dada Sahib said to Ejerton Sahib, "You should hold this man's hand." Sahib was surprised and asked what the matter was, but Dada Sahib insisted, so he held the barber's hand. Then Dada Sahib said to Sahib, "In our country, it is customary that once we hold someone's hand, even if he is to be beheaded, we must follow through."

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Do not let go. Now you have held his hand, take care of his treatment. Then he said that his forgiveness has been granted. How do you grant forgiveness by giving forgiveness? Restore his forgiveness. Ejerton Sahib requested and restored his forgiveness. This same Ejerton Sahib later became the Lieutenant Governor of Punjab.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that Dada Sahib had a strong sense of self-respect. Once, they went to meet Commissioner Robert Cust. In the course of conversation, he asked how far Qadian was from Sri Gobindpur. Dada Sahib found this question unpleasant. He immediately said, "I am not a wanderer," bid farewell, and wanted to leave. The Sahib asked, "Are you displeased, Mirza Sahib?" Dada Sahib replied, "We come to talk to you, and you ask irrelevant questions that are not my concern." The Sahib was pleased with Dada Sahib's response.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that once when Deus Sahib was stationed in this district and his staff worked in Batala, a clerk from Qadian, who was a Brahmin and worked in the Revenue Department, behaved insolently with Mirza Ghulam Qadir Sahib. Dada Sahib intervened and resolved the matter. A complaint was made to Deus Sahib. He imposed a fine on Mirza Ghulam Qadir Sahib. Dada Sahib was in Amritsar at that time. Upon being informed, he immediately went to Ejerton Sahib and explained the situation. Ejerton Sahib, without any request, waived the imposed fine based on Dada Sahib's statement.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that once Tai Sahib was a police officer. The Deputy Commissioner of the district suspended him for some reason. Later, when the Deputy Commissioner came to Qadian, he himself mentioned to Dada Sahib that he had suspended your son. Dada Sahib said, "If guilt is proven, such a severe punishment should be given that

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Do not let go. Now you have held his hand, take care of his treatment. Then he said that his forgiveness has been granted. How do you grant forgiveness by giving forgiveness? Restore his forgiveness. Ejerton Sahib requested and restored his forgiveness. This same Ejerton Sahib later became the Lieutenant Governor of Punjab.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that once Mirza Imamuddin Sahib conspired to kill Dada Sahib, and he instigated a Sikh named Sochit Singh for this task. But Sochit Singh confessed that he had climbed the wall of the court several times with the intention, but every time he saw two guards with Mirza Sahib, meaning Dada Sahib, so he did not dare to proceed. Khaksar remarks that this action would have backfired.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that Dada Sahib used to endure a lot of beating, yet he displayed his dignity. Those who considered themselves great did not grant him his rights, but he never hesitated to help the poor and the humble. Khaksar remarks that there are many stories heard about him.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that Dada Sahib's saying was, "It was not a matter that needed haste; it was not understood quickly. Khaksar comments that there are many incidents related to this and others have also heard about it.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that once a scholar from Baghdad came to Qadian. Dada Sahib showed great respect to him. The scholar asked Dada Sahib, "Mirza Sahib, don't you pray?" Dada Sahib confessed his weakness and said, "Yes, indeed, it is my fault." The scholar insisted repeatedly, and each time Dada Sahib said, "It is my fault." Finally, the scholar said, "You do not pray. Allah will throw you into hell." This stirred Dada Sahib, and he said, "How do you know where He will throw me? I do not have such a bad opinion of Allah; my hope is vast." Allah says, "Do not despair of the mercy of Allah" (Quran, 39:54). You may lose hope, but I do not. In such disbelief, I do not indulge." Then he said, "I am 75 years old now. If Allah has not punished me yet, will He throw me into hell now?" Khaksar comments that 'to be punished' is a Punjabi saying which means to be humiliated and disgraced in front of an enemy. Otherwise, Dada Sahib has faced many calamities.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that Walida Sahibah said, "Ever since your grandmothers passed away, your grandfathers stopped coming into the women's quarters. They used to visit only once a day to meet your paternal aunt, and after her death, they stopped coming altogether. They stayed among the men." (Khaksar comments that this tradition must have been heard by Walida Sahibah from someone else because this incident is related to Hazrat Imamuddin Sahib.)

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Before coming to Qadian, he had a connection with Jan Khan from Tashrif Lane.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated that Dada Sahib learned the knowledge of medicine from Hafiz Roohullah Sahib of Baghbanpura, Lahore. After that, he completed his studies in Delhi.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Baksh Sahib, M.A., mentioned to me that Mirza Sultan Ahmad Sahib stated that Dada Sahib had a library that contained valuable books related to our family history. It was my habit to sneak out Dada Sahib's and Walid Sahib's books, etc. Sometimes they used to say that a mouse had nibbled our books.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar remarks that I found a copy of some verses of Hazrat Masih Maud (as) in Mirza Sultan Ahmad Sahib's possession, which seemed very old. It is likely from his youth. It is in his handwriting, which I recognize. Some verses are as follows:
What is the cure for the disease of love? You ask, the cure for such a patient is death. I found some pleasure in my heart! Now you will also find some. You used to say that there is pleasure in affection. Alas! Why do you sit idle for free in the pain of separation?

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It was not acceptable. If you were to show affection, I would have been exposed to my sorrows. If you had found some secret, whether it be heart, consciousness, or life, you would have given an order. Whether someone is content or discontent, oh the contentment of God is claimed. In this copy, there are many incomplete verses, meaning the first line is present but not the second, and in some places, the second is there but not the first. Some verses are left for re-reading, and in some places, Farakh alias is used.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that the wedding of Tayya Sahib was celebrated with great pomp, and for many days, there were 22 groups of merry-makers, but the wedding of Walid Sahib was very simple. And no kind of un-Islamic customs were observed. Khaksar remarks that this was also a divine arrangement, and neither Dada Sahib had both sons from one wife.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that our grandmother was very hospitable and compassionate towards the poor.

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that I have heard that once Walid Sahib and Session Court had a dispute, but he denied it. (Refer to Tradition No. 313)

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In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A., that in his old age, Dada Sahib intended to build a mosque, and for that purpose, he had the present

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A Large Mosque (meaning the place of Masjid Aqsa was preferred. This place was under the control of the Sikhs. When this place started to be auctioned, Dada Sahib gave a bid, but on the other hand, other landlords of the area also started bidding, and in this way, the price escalated. But Dada Sahib had firmly decided that he would definitely build a mosque at this place, even if he had to sell some of his property. Consequently, he bought this place for seven hundred rupees and built a mosque on it. Khaksar comments that at that time, the value of this place was not more than a few hundred rupees, but due to the competition, it increased.

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In the name of Allah, the Most Gracious, the Most Merciful. Walida Sahibah told me that in your grandmother's entire house, only the mother of Mirza Sultan Ahmad, who was like a grandmother to Hazrat Sahib, used to show affection towards him and because of her, I was also well-regarded. Everyone else had turned against him. When I used to go there, she would meet me with great affection and say, "Alas! Why do these people curse him (meaning Hazrat Sahib) and speak ill of him? She had nurtured him with so much love and care. Walida Sahibah said that she had become very old and spent her time spinning. Hazrat Sahib also loved her, and Walida Sahibah mentioned that your aunt used to say that Hazrat Sahib's grandmother was like a beacon of light just like your grandmother.

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In the name of Allah, the Most Gracious, the Most Merciful. Maulvi Rahim Baksh Sahib, M.A., told me that Mirza Sultan Ahmad Sahib mentioned that the woman who used to come to serve food to Walid Sahib sometimes returned and said, "What is wrong with him (meaning Hazrat Sahib)? Is he lost in books or in thoughts?" Khaksar comments that the viewers will remember that I had written in the preface that for the sake of convenience, all narrations will be presented only in Urdu, regardless of the language in which they were spoken. So, it should be understood that the above sentence was actually spoken in Punjabi. This was just an example. It is also necessary to mention that where Khaksar wrote this.

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It is narrated that "Mirza Sultan Ahmad Sahib conveyed through Maulvi Rahim Baksh Sahib, M.A." This means that Maulvi Sahib sent a specific question to Mirza Sahib and the response given by Mirza Sahib was recorded. Where the narration is attributed to Maulvi Sahib, it is not a specific question of mine, but what Mirza Sahib mentioned to Maulvi Sahib during the conversation is quoted.

235

In the name of Allah, the Most Gracious, the Most Merciful. Mirza Sultan Ahmad Sahib narrated through Maulvi Rahim Baksh Sahib, M.A. that once a dispute arose in Qadian, and riots began in the area of Chohra. Dada Sahib was in Batala at that time. Upon hearing the news, he came to Qadian and stood near the area of Chohra, expressing solidarity with the residents. He consoled them and then ordered the Qadian grocers to bring black sugar and clay pots (meaning they should prepare sweets and salted items). They say that the next day the sign of the disease disappeared.

236

In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that Hazrat Masih Maud (as) stated that once when I was in Sialkot, it was raining, and I was sitting inside a room when lightning struck. The room became as if washed with soap, and a foul smell was present, but we were not harmed. At the same time, lightning struck a temple which was Teja Singh's temple, and according to the Hindu custom of circumambulation, a spiral wall was built around it, and inside, a person was sitting. The lightning passed through all the spirals, entered inside, struck him, and he burned like coal. Look, it was the same lightning that burned him, but it could not harm us because Allah protected us. Another incident from Sialkot is that once at night, I was sleeping on the second floor of a house, and there were fifteen or sixteen other people with me in that room. In the middle of the night, there was a ticking sound in the balcony.

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I woke people up that the sound of a gunshot seemed alarming; we should leave from here. They said, "It must be a rat; there is nothing to fear," and said this and went to sleep. After a while, the same sound came again, then I woke them up again, but still, they didn't care. Then for the third time, a gunshot was heard, so I woke them up harshly and took everyone out of the house, and when everyone came out, I also came out. He was still on the second floor when the roof collapsed, and he took the second roof with him downstairs, and everyone was saved. Once a scorpion was found under my blanket, and the second time a scorpion was caught inside the blanket. But both times, God protected me from their harm. Once my clothes caught fire, and I didn't even realize it. Another person saw it, extinguished the fire. Khaksar remarks that these incidents are taken from Hazrat Sahib's diary, and the scorpion and fire incidents do not necessarily relate to Sialkot.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that in Barahin-e-Ahmadiyya, Part Three, page 248, Hazrat Masih Maud (as) states, "In 1864 or 1865, around the time when this weak person was still engrossed in acquiring knowledge. The Seal of the Prophets ﷺ was seen in a dream, and at that time, there was a religious book in the hands of this weak person, which seemed to be authored by him. The Holy Prophet ﷺ saw that book and asked in Arabic, 'What name have you given to this book?' Khaksar replied, 'I have named it Qutbi, the interpretation of which now, upon the publication of this book, is clear that it is such a book that is like the Pole Star, unshakeable and firm, presenting its perfection, a ten-thousand-rupee advertisement has been given. The purpose of the Holy Prophet ﷺ was to take that book from me. And when that book came into the hands of the Holy Prophet, his blessed hand touched it, and it turned into an extremely delightful and beautiful fruit that resembled a guava. But it was as big as a melon. When the Holy Prophet wanted to cut that fruit to distribute it, so much honey came out of it that the blessed hand of the Prophet was filled with honey.

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A dead body lying outside the door came back to life through the miracle of Hazrat. The helpless person stood up behind that dead body and stood in front of Hazrat as if a supplicant stands before a great ruler with great dignity and majesty, and Hazrat was sitting on a magnificent throne. Then the summary of the speech is that a voice said to me to give life to the person who had just come back to life and put all the remaining corpses in my lap, and that person in need I gave life to. And then when that revived person ate his corpse, I saw that the blessed forehead of Hazrat Muhammad (peace be upon him) became very high, shining continuously like the rays of the sun, indicating the freshness and progress of religion and Islam. Then, watching this light, my eyes opened."

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that Hazrat Masih Maud (as) writes in Barahin-e-Ahmadiyya, Part Four, page 520, that in 1868 or 1869, an amazing inspiration occurred in Urdu, which is appropriate to write here. The occasion of this inspiration was that Maulvi Abu Saeed Muhammad Hussain Sahib Batalvi, who at some point was also a companion of this helpless person. When new Maulvis came to Batala and impressed the people of Batala with their thoughts, then a person forced this helpless person to discuss an issue. Consequently, at the time of evening prayers, this helpless person went to Maulvi Sahib Madhu's place, and found Maulvi Sahib in his father's mosque. Then the summary is that this newcomer recognized Maulvi Sahib's speech at that time.

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There is no exaggeration in their speech that could be objected to, so the discussion was left for the sake of Allah. At night, the Most Gracious Lord pointed towards this abandoned discussion in His revelation and addressing, saying, "Your Lord is pleased with your act, and He will bless you abundantly to the extent that kings will seek blessings from your clothes, then they will be shown the kings riding on horses."

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In the name of Allah, the Most Gracious, the Most Merciful. My maternal grandmother, Sahibah, narrated to me that once when your grandfather's exchange took place in a Hindu temple, I fell ill, so your grandfather brought me to Qadian for treatment, and on the same day, I returned. Your grandfather had written a prescription after checking my pulse. He was told to stay here with you. But we couldn't stay because your grandmother was left alone behind. Also, Sahibah mentioned that when I entered the house, I saw Hazrat Sahib reading the Quran in a room, sitting separately. I asked the household who he was? They said he is Mirza Sahib's young son and a truly pious man. He keeps reading the Quran. Also, Sahibah mentioned that I only remember this much about being left alone and coming to Qadian that I cried a lot near the evening when my father came galloping on a horse and reached home, telling me that we have come.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar remarks that although Hazrat Sahib spent his entire life in the first row of Jihad, you have only had five regulated debates. First, with Master Marley Dhur Arya in Hoshiarpur in March 1886. You mentioned this in the Sarmachshma Arya. Second, with Maulvi Muhammad Hussain Batalvi in Ludhiana in July 1891. The details of this are printed in the Risalah Al-Haq in Ludhiana.

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In the company of Maulvi Muhammad Bashir Bho Palwi in Delhi in October 1891. This event is published in Risalah Al-Haq Delhi. There were four. With Maulvi Abdul Hakim Kalanuri in Lahore in January and February 1892. Its occurrence was not published, only mentioned in the advertisements of Hazrat Sahib dated 3rd February 1892. The fifth. With Deputy Abdullah Azam Masih in Amritsar in May and June 1893. Its quality has been published in the Holy War. Besides these, two more discussions took place. First, with Maulvi Abu Saeed Muhammad Hussain Sahib Batalvi in Batala in 69 or 1868. Hazrat Sahib mentioned this in Barahin Ahmadiyya Part Four, page 520. Second, with Maulvi Syed Nazir Hussain Sahib Sheikh-ul-Qul in Jama Masjid Delhi on 20th October 1891. Its mention is in the advertisements of Hazrat.

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In the name of Allah, the Most Gracious, the Most Merciful. Munshi Ata Muhammad Sahib Patwari stated to me that when I was a non-Ahmadi and used to be a patwari in Wanjuwan, Gurdaspur district, I had a burning desire to meet Qazi Naimatullah Sahib Batalvi, with whom I had a burning desire to meet Hazrat Sahib. But I didn't care. One day, he troubled me a lot. I said, "Okay, I pray for your son's birth. If it happens, I will understand that they are true." So, I wrote a letter to Hazrat Sahib that you claim to be the Promised Messiah and the Friend of Allah, and the prayers of the saints are heard. Pray for me that God grants me a beautiful son like Mr. Iqbal, whom I desire. And below, I wrote that I have three wives, but many years have passed, and no one has had children yet. I want a son from the eldest wife. A letter written by Maulvi Abdul Karim Sahib (may Allah be pleased with him) came from Hazrat Sahib stating that a prayer has been made in the presence of the Lord. Allah will grant you a son, Jamund Sahib Iqbal, a handsome boy from the wife you desire. But the condition is that you mention the saint or the guardian. Munshi Ata Muhammad Sahib narrates.

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During those days, I used to be a severe atheist and a drunkard. So, when I went to the mosque and asked the cleric, "How is the mention of Zakariya done?" People were surprised at how this devil had entered the mosque. But the cleric couldn't answer me. Then I asked Maulvi Fath Din Sahib, may he rest in peace, in Dharmkot. He said, "The mention of Zakariya is simply to leave atheism, eat halal, observe prayers and fasting more in the mosque." Upon hearing this, I started doing so. I quit alcohol and other vices completely, and became strict about prayers and fasting. Four to five months passed, and one day when I returned home, I found my elder wife crying. I asked the reason, and she said that previously she was afflicted with the misfortune of not having children, and you married two more wives. Now the misfortune is that her menstruation has stopped, as if there is no hope of children. At that time, his brother was in Amritsar and not at home. So he told me to send him to his brother so that he could get some treatment. I said, "Why go there? Call the midwife here and get treated." So he called the midwife and asked for some medicine, etc. The midwife, after examining, said, "I do not give medicine nor touch. Because it seems to me that God has forgotten you, meaning you were barren, but now there seems to be a child in your womb." So, God made you pregnant (we seek refuge in Allah). The author continues, "And when he came out of the house, he started saying that God has forgotten, but I told him that it was easy, rather I had prayed to Mirza Sahib. Then Munshi Sahib narrates that after some time, all the signs of pregnancy appeared, and I started telling everyone that a son will be born, and he will be beautiful. But people were greatly surprised and said that if this happens, it is indeed a great miracle. Finally, one night, a boy was born and he was beautiful. At that moment, I went to Dharmkot, where I had many relatives, and informed people of his birth. Many people immediately went to Qadian for the pledge at that time, but some did not go. And many people from Wanjuwan also pledged at that time, and I also pledged. And the boy was named Abdul Haq. Munshi Sahib narrates.

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For more than twelve years of my marriage, there were no children. Munshi Sahib also stated that when I came to Qadian, the path to the mosque was blocked by a wall. I narrated a dream to Hazrat Sahib in the garden that I saw a melon in my hand which I cut and ate, and it was very sweet. But when I gave a piece to Abdul Haq, it dried up. Hazrat Sahib interpreted that you will have another son from the mother of Abdul Haq, but he will die. Khaksar remarks that I have seen Abdul Haq; he is a handsome and noble boy. At that time, in 1922, he must have been about twenty years old.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that the Promised Messiah, peace be upon him, faced six cases from his enemies. Four were related to property. One was religious, and one was financial. Allah Almighty, according to His promises, granted victory to the Promised Messiah over his enemies. These cases are in addition to those cases that were part of the life of Dada Sahib and those that followed. The first. The very first case filed against you by Babu Ralia Ram, a Christian lawyer of Amritsar, on the report of the Post Office was very old. It is even before the publication of Barahin Ahmadiyya. (Most likely 1877). The Promised Messiah has mentioned it in many places. But the most detailed mention is in a letter he wrote to Maulvi Muhammad Hussain Batalvi after his declaration of excommunication. And which has been published in the Mirror of Truth in Islam. The second. The dangerous case of military threat that was filed by Martin Clark, a Christian priest, on the charge of inciting murder against the Promised Messiah. Its initial action was taken on August 1, 1897, in Amritsar in the court of Mr. Martino.

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The proceedings of the Amritsar Commissioners began, and eventually on August 23, 1897, you were acquitted by Deputy Commissioner Douglas in the court of Gurdaspur. The detailed nature of this case is printed in the book Al-Bariyyah. Your case was under the Maintenance of Public Peace Act. The decision was made by Deputy Commissioner Gurdaspur on February 24, 1899. You were acquitted. This case was reported by Muhammad Baksh, not Dar Batala, dated December 1, 1898, and the application by Maulvi Muhammad Hussain Batalvi for self-defense weapons dated December 5, 1898. Regarding this, you have mentioned in your advertisement dated February 26, 1899, and the details of the judgment are included in the orders of March 1899. The fourth, a long and painful case initiated by Karam Din Resident of Jhelum, first in Jhelum and then later in Gurdaspur, was decided on January 1905 in the court of Amritsar Session Judge, and you were acquitted. The final decision was made by the District Magistrate Gurdaspur on October 8, 1904. The nature of this case continued to be published in the Al-Hakam newspaper. This case was originally composed of two parts. The fifth, a civil case filed against you by Mirza Imam-ud-Din Resident of Qadian. The reason for this was that Mirza Imam-ud-Din placed a lamp in the path of Masjid Mubarak and closed it on January 1900. This case was decided in favor of Hazrat Sahib by Sheikh Khuda Bakhsh District Judge Gurdaspur on August 20, 1901, and the wall was demolished on August 20, 1901. The details of this case have been published in Al-Hakam and some Haqiqat-ul-Wahi.

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Two or three days after bathing, I was sitting on the upper floor at four o'clock, and Phaju (the name of a woman in the house) was also nearby when you signaled downwards and said, "Amaan O Pai." She didn't respond. You repeated it two or three times and gestured downwards, upon which Phaju looked down and saw that a soldier was standing at the door of the courtyard. Phaju scolded him, saying, "This is a women's area, why have you come to the door?" In the meantime, the door towards the mosque was forcefully pushed open. It was found that a soldier had also come from that side. Hazrat Sahib was working in the cellar. I sent Mahmood (Hazrat Khalifatul Masih II) towards them that a soldier had come and was calling. Hazrat Sahib said, "Tell him I am coming." Then you confidently tied your bundle and went towards the mosque. There, an English police captain was standing at the mosque with another police officer. The captain said to Hazrat Sahib that he had an order to search your house for Lekhram's murder. Hazrat Sahib said, "Come in," and brought the captain along with other men, some of whom were enemies, inside the house, and the search began. The police had surrounded the house from all sides, and women and children were separated. Each room was searched one by one, and Hazrat Sahib's papers, etc., were examined. While searching, a letter emerged in which an Ahmadi had written congratulations to Hazrat Sahib on Lekhram's murder. Enemies presented it falsely before the captain, asking, "See, what result does this yield?" Hazrat Sahib said, "I have a sack full of such letters." And then many letters were placed before the captain. He said, "Nothing, nothing." Walda Sahiba says that when the captain was about to go downstairs to the cold room, as its door was small and the captain was tall, with force, his head hit the door frame, and poor man, holding his head, sat there. Hazrat Sahib expressed sympathy and asked if he wanted hot milk or anything else. He said, "No, nothing." But the poor man was severely hurt. Walda Sahiba says that Hazrat Sahib used to personally take him from one room to another and show him each thing.

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Khaksar mentions that Hazrat Sahib mentioned the incident of the house search in his advertisement dated April 18, 1897, where it is written that the house search took place on April 18, 1897, and also that the guesthouse and other areas were searched. Khaksar states that Lekhram was murdered on March 6, 1897, and a great storm erupted in the country due to his murder by Aryas. It is heard that many Muslim children were killed by the enemies' hands, and there were also many conspiracies for the murder of Hazrat Sahib, and this house search was probably carried out by Aryas. In the name of Allah, the Most Gracious, the Most Merciful. Walda Sahiba narrated to me that once when I was a child, some children told me to go home and bring salt. I came home and without asking anyone, filled a white sack from my pockets and took it outside, and put a handful in my mouth on the way. But then what happened, my breath stopped, and I felt a great discomfort because it turned out that what I thought was salt in my pockets was not salt but powdered alum. Khaksar mentions that I remembered that once sweet bread was being made at home because Hazrat Sahib liked sweet bread. When Hazrat Sahib started eating, he found its taste changed. But he didn't think much of it, and when he ate, Hazrat Sahib felt bitterness and asked Walda Sahiba why the bread tasted bitter. Walda Sahiba asked the cook where he had taken it from. Bring the container. The woman brought a tin. It was found that it was a tin of alum, and out of ignorance, instead of putting sugar in the bread, the woman had put alum. It became a funny incident in the house that day. In the name of Allah, the Most Gracious, the Most Merciful. Walda Sahiba narrated to me that some old women once told me that once in childhood, Hazrat Sahib asked his mother for something to eat with bread. She may have pointed to something to take, but he said no. I don't take this; he told something else.

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Hazrat Sahib responded to her in the same manner. She was so engrossed in something at that time that she sternly said, "Go and eat bread with ashes." Hazrat Sahib put ashes on the bread and sat down, and a humorous incident occurred in the house. This is a childhood incident of Hazrat Sahib. Khaksar mentions that Walda Sahiba narrated to me that when this woman told me about this incident, Hazrat Sahib was also present at that time. But you remained silent. In the name of Allah, the Most Gracious, the Most Merciful. Molvi Zulfiqar Ali Khan told me that on the days when Karam Din's case was in Gurdaspur. One day Hazrat Sahib went towards the kitchen, and as usual, he went into the room for prayer which had been set aside for this purpose. I and Molvi Muhammad Ali Sahib were waiting outside, and in Molvi Sahib's hand was Hazrat Sahib's stick. Hazrat Sahib came out after prayer, and Molvi Sahib handed you the stick. Hazrat Sahib took the stick in hand and looked at it and said, "Whose stick is this?" It was mentioned that it had been in your hand for a long time, but the strangeness was such that you had never looked at its shape closely enough to recognize it. It was mentioned that once I went to Qadian. At that time, Hazrat Sahib was standing on the stairs of the mosque bidding farewell to an Afghan, and I saw that you were not happy at that time because that person was afraid to go to Afghanistan for preaching. Anyway, I met Hazrat Sahib and shook hands with him, and then they took me home. When I entered my room, I cried a lot because I don't know what Hazrat Sahib saw in me that he did not meet me with the usual joy. Then at prayer time, I went to the mosque, and someone mentioned to Hazrat Sahib that Zulfiqar Ali Khan had come. Hazrat Sahib eagerly asked when did the Tahsildar Sahib arrive? I quickly came in front of Hazrat Sahib.

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And it was mentioned that when I met you on the stairs bidding farewell to the Afghan gentleman. Hazrat Sahib said, "Goodbye!" I didn't think much, and then as usual with great joy and cheer, you spoke to me. Khaksar mentions that Hazrat Sahib used to be very happy when guests arrived and felt saddened at the time of their departure. So, when some guests from Qadian came at the time of departure, you said in farewell, "All friends have come, so show them the day of your grace, O beloved, this blessed day, in which you received this Iranian guest with great love, the heart was filled with joy and life was at ease, but sorrow reached the heart when the time of departure came. This blessed day, O Glorious One from Iran, the world is just a mirage, whoever meets will part, so let it be, a hundred years have passed, in the end, it will be separated. There is no complaint, this house is transient. This blessed day, O Glorious One from Iran."

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that when Hazrat Messiah Maud (as) met someone, he would meet with a smile, and all the worries of the one meeting him would disappear, and every Ahmadi felt that by entering your gathering, all the sorrows of the heart would dissipate. Your smiling face would be observed, and a wave of joy would flow through the entire body. It was your habit to listen attentively even to the smallest person and respond with great love. Everyone thought that Hazrat Sahib loved only them more than others. Sometimes, those unfamiliar with the etiquette of the assembly, ordinary people, would continue to tell their unrelated stories for a long time, and Hazrat Sahib would sit silently with patience and never say to stop. After prayers or at other times, Hazrat would also be present in the mosque.

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They used to sit and surrounded the eager listeners, and then various discussions would continue, as if the lesson of education and training was ongoing. People sitting in the gathering felt as if a fountain of knowledge and wisdom was bursting forth, enabling each person to fill their vessel according to their capacity. There was no specific protocol in the gathering; wherever someone found a place, they would sit, and then if someone had a question, it was asked, and Hazrat Sahib either gave a speech, discussed a dissenting view, or shared a new inspiration. If someone mentioned the difficulties of an individual or a group, a conversation on that topic would begin. The purpose was that in your gathering, all kinds of discussions would take place, and every person who wanted to speak would speak. When Hazrat engaged in conversation, all present would listen attentively. It was your habit that whether there was a speech or a discussion in the gathering. You would start speaking softly and then gradually your voice would rise until even a person sitting far away could hear well. And there was a special fervor in your voice.

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib told me that in the case of Martin Clark, a person, Molvi Fazl Din Lahori, was a lawyer on behalf of Hazrat Sahib. This person was a non-Ahmadi and perhaps is still alive and a non-Ahmadi. When Molvi Muhammad Hussain Batalvi presented his testimony against Hazrat Sahib, Molvi Fazl Din asked Hazrat Sahib if he could ask a question regarding the lineage of Molvi Muhammad Hussain. Hazrat Sahib sternly refused, saying that he absolutely did not permit it and said, "Allah does not like the public mention of evil." Molvi Sher Ali Sahib mentioned that this incident was narrated to us by Molvi Fazl Din himself when he came outside and had a significant impact. He used to say that Mirza Sahib is a man of extremely strange character. He is an enemy of the highest degree and testifies against you in a murder case, and I want to weaken his testimony by questioning his lineage and reducing his credibility, and the responsibility of this question was not on Mirza Sahib but on me. But when I asked, you vehemently stopped me, not allowing such a question.

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Because Allah dislikes such ways. Khaksar mentions that some defective things were considered in the lineage of Molvi Muhammad Hussain Batalvi. Allah knows best those whom the lawyer wanted to expose with his questions, but Hazrat Sahib stopped him. In reality, Hazrat Sahib did not want to disgrace any enemy with his own hands. However, when disgrace from Allah was to befall someone, it was a divine sign that you would manifest. 249

In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib told me that when Molvi Muhammad Hussain Batalvi was presented against Hazrat Sahib in a murder case, he entered the room and saw that Hazrat Sahib was sitting respectfully on a chair near Douglas. Envy made him uncomfortable. He also requested a chair from the ruler, and as he was standing and there was a fan between him and the ruler, he couldn't see the ruler's face. So, he addressed the ruler from below the fan. But Douglas replied that he had no list in which your name was listed among the seated. Insistently, he said to the ruler in dissatisfaction, "Stop mumbling and step back, stand straight." Khaksar mentions that in some of Hazrat Sahib's writings, the words "stand straight" were used, and we did not understand their meaning. But now it is clear that since Molvi Muhammad Hussain was speaking from below the fan, he was told to stand straight. Khaksar mentions that at that time, Molvi Muhammad Hussain must have felt various emotions in his heart. On the one hand, he would remember his statement that he had raised him (referring to Hazrat Sahib) and now he would bring him down. And on the other hand, the divine inspiration of Hazrat Sahib would be before his eyes, "I will disgrace whoever intends to disgrace you." Allahu Akbar -

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib narrated to me that when Hazrat Sahib was brought before Captain Douglas in a murder case, and they began to talk, Douglas immediately said that no accusation had been made against you until now. And when he pronounced the verdict, he also said, "Mirza Sahib! I congratulate you that you are innocent." Khaksar mentions that Douglas was the Deputy Commissioner those days and held a military position as a captain. Later, he progressed and became the Chief Commissioner of the Andaman Islands. And now, after retirement, he has returned to the province. At present, he holds a military position in Karnal. He is an unbiased, intelligent, and honorable man. In our province, Maulvi Mubarak Ali Sahib, a Bengali preacher, met him on July 28, 1922, and he himself started mentioning this case and said, "I knew Ghulam Ahmad (the Promised Messiah) and I was confident that he was a fortunate and honest man and that he taught only that which he himself believed. But I did not like his prophecies of death because they caused great difficulties. Then he narrated the circumstances of the case and said that a boy named Nazamuddin (Khaksar mentions that Douglas forgot this boy's name was Abdul Hameed) used to present new stories every day, and his stories became more detailed and elaborate each time, so I became suspicious about him and inquired about where he lived. I was told that he stayed with missionaries who continued to educate him. Therefore, I ordered him to be separated from the missionaries' care and placed under police supervision. This resolved the matter, meaning that Nazamuddin finally confessed that all his statements were mere fabrications. Douglas expressed great astonishment at this remarkable development in the case and said that he had never imagined that the series established by Mirza Ghulam Ahmad would progress so much. Khaksar expresses that this is just the beginning of love; what will happen in the future remains to be seen.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar also mentions that Maulvi Mubarak Ali Sahib wrote to me from London about his meeting with Douglas, and the conversation was in English at the time of the meeting, which has been translated into Urdu here. 251

"My mother used to tell me that once in childhood, while sitting on the edge of a well outside the village, a makeshift boat was being made. At that time, I needed something that had to be brought from home. A person was stealing my goats. I told him to bring that thing. He said, 'Sir, who will look after my goats?' I said, 'You go, I will take care of them and graze them.' After that, I took care of his goats, and thus, Allah fulfilled the sunnah of the Prophets through us." Khaksar explains that 'La Sa' is a type of rope made from the milk of certain trees, used for catching animals, etc. My mother also used to say that Hazrat Sahib would catch birds in childhood, and if there was no knife, he would quickly slaughter them." 252

"My mother used to tell me that when we were children and went with our mother to the market, we would wander around the rat holes of Hoshiarpur. Khaksar explains that there are several rainy streams in the district of Hoshiarpur, where water flows during the rain, but otherwise, they remain dry. These streams are not deep and run smoothly along the fields around. The entire district of Hoshiarpur is crisscrossed with these rainy streams. They are called 'Chu' in Punjabi." 253

In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib narrated to me that Hazrat Sahib mentioned that when we used to study with a teacher, one day our teacher narrated that a person had seen a dream that there is a house which is smoky, meaning there is smoke inside and outside. And it seemed that inside that house, the Prophet Muhammad (peace be upon him) was present, and from all sides, the Christians had surrounded it.

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In the name of Allah, the Most Gracious, the Most Merciful. Our teacher mentioned that none of us understood its interpretation. I said that its interpretation is that he will become a Christian. Because the existence of prophets is like a mirror, so what he saw in you was as if he saw his own state. Molvi Sahib used to say that Hazrat Sahib said, "Upon hearing my response, my teachers were very pleased and amazed, saying that he had indeed become a Christian later, and they said, 'If only we had known his interpretation and explained it to him in time, he might have been saved.' Khaksar remarks that it is not clear who is meant by the teacher. When you were learning from Molvi Fazl Ali Sahib, you were very young, so it is likely that either Molvi Fazl Ahmad Sahib or Molvi Gul Ali Shah Sahib was your teacher. Khaksar mentions that Sheikh Yaqub Ali Sahib writes that Molvi Fazl Ali Sahib was from Qadian and belonged to the Hanafi sect. Molvi Fazl Ahmad Sahib was a resident of Ferozwala, district Gujranwala, and belonged to the Ahl-e-Hadith sect. He was the father of Molvi Mubarak Ali Sahib from Sialkot, who pledged allegiance to Hazrat Sahib, but after the demise of the first Caliph, he got caught up in the Fitna. The third teacher was Molvi Syed Gul Ali Shah Sahib, who was from Batala and belonged to the Shia sect. 254

In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib narrated to me that I had a classmate named Muhammad Azim, a disciple of Pir Jamaat Ali Shah from Sialkot, who used to tell me that his brother used to say that in his youth, when Mirza Sahib sometimes received revelations, I used to see him filled with zeal against the priests. At that time, Christian priests used to preach Christianity in markets and elsewhere, and they would distort Islam. Mirza Sahib, upon seeing them, would be filled with zeal and confront them. Molvi Sahib states that Muhammad Azim is still alive and is most likely related to the family of Molvi Abdul Qadir Sahib, the late Ahmadi. 255

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib narrated to me that on the night when Ummat al-Nasir was born, Hazrat Sahib himself came to the door of Molvi Muhammad Ahsan Sahib's room and knocked. Molvi Muhammad Ahsan Sahib asked, "Who is there?" Hazrat Sahib replied, "Ghulam Ahmad." Molvi Sahib got up and opened the door. Hazrat Sahib said, "A girl has been born to me, and I have received a revelation regarding her that she will soon pass away." Consequently, the girl passed away soon after.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that there was a person from Gujranwala named Muhammad Bakhsh who was not a religious person and always harbored enmity. He became a staunch opponent in 1893 and was appointed in the Batala district for several years. Since Qadian is in the Batala district, he found a great opportunity for mischief. He did not raise any objections or opposition during his time. The case of maintaining peace that was decided in 1899 was based on his report. Eventually, he died of a plague, and it is a divine decree that now his son is a devoted Ahmadi. His name is Miyan Niaz Muhammad Sahib, who resides in Sindh. (Khaksar presents in the second edition of the book Haza that Dr. Ghulam Ahmad Sahib, M.S., informed me that Miyan Niaz Muhammad Sahib is his grandson. It is stated that their ancestors were not initially such opponents but after coming to Batala, they became more opposed due to the influence of some people. However, in the end, they showed some regret for their opposition during the final illness. Also, Dr. Sahib mentioned that their ancestor did not die of the plague but due to a handcrafted bankel. Khaksar mentions that the Promised Messiah has mentioned dying of the plague in the true revelation. If Dr. Sahib's information is correct, then since the plague was prevalent in those days, it is possible that someone interpreted this disease as the plague due to a hand injury, as mentioned by the Promised Messiah.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that it was the habit of Hazrat Sahib to continuously study the religious conditions of the members of his community. However, when he noticed any deficiency in belief, practice, or morals in someone, he generally did not address it directly. Instead, he would choose a suitable occasion to address it in a public speech or conversation in a manner that would lead to its correction. He would then repeatedly mention it on various occasions. Concerning the internal reform of the community, you were always deeply concerned, and for that purpose, you adopted various methods and emphasized more on prayers. Sometimes you would say that just as a father constantly watches over his child's every move, always understanding and guiding from behind, and in this matter, you would exercise more caution than necessary. It was as if you were making a kind of partnership with Allah in the upbringing and guidance, although in reality, guidance lies solely in the hands of Allah. You should generally take care of your child and emphasize more on prayers to seek guidance from Allah. Hazrat Sahib also had the instruction that in matters of guidance, you should deeply ponder and not think too much about the branches because he used to say that if the root is correct, the branches will automatically become correct. Therefore, he used to say that the real thing is the faith of the heart; when that is established, actions automatically become correct. Someone once mentioned that some people come to you whose beards are dyed. You replied, "You are concerned about the beard; I am concerned about faith." You also said that a person who brings faith from the heart and truly considers me as a sent one from God, when he sees that I have a beard, his faith will automatically make him grow a beard. You emphasized greatly on ethics, especially love, humility, patience, kindness, and compassion. You had a strong aversion to arrogance, hardness of heart, cruelty, and harshness. You disliked affectation and luxury but appreciated simplicity and hard work.

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Syed Muhammad Sarwar Shah once informed me that there was a disagreement between Mir Sahib, that is, Mir Nasir Nawab Sahib, and Molvi Muhammad Ali Sahib regarding a certain matter. Mir Sahib, being displeased, informed Hazrat Sahib about it. When Molvi Muhammad Ali Sahib was informed about this, he expressed, "We have come here for the sake of serving Your Eminence, so that we may find an opportunity to serve in Your Eminence's service, but if our complaints reach Your Eminence in this manner, then even Your Eminence is human, and it is possible that at some point, a matter from our side may arise in Your Eminence's heart, and instead of benefiting from coming to Qadian, it may result in harm. Hazrat Sahib said that Mir Sahib said something to me, but at that time, I was so engrossed in my thoughts that I swear by God that I do not know what Mir Sahib said and what he did not say. Then you said that for a few days, a certain thought has been dominating my mind with such intensity that it has completely overshadowed other thoughts. Every time I sit or stand up, that same thought remains in front of me. When I am sitting among people and someone talks to me, even then, I am engrossed in that thought. The person may think that I am listening to him, but I am lost in my own thoughts. When I return home, that same thought stays with me. The purpose of these days is that this thought has dominated my mind with such force that there is no room for any other thought. What is that thought? It is that my real purpose of coming is to establish a community of true believers who have genuine faith in God, maintain a real connection with Him, adopt Islam as their slogan, cease all activities against the noble character of the Holy Prophet Muhammad (peace and blessings be upon him), and walk on the path of reformation and piety, establishing the highest standard of ethics so that through such a community, the world may find guidance and the will of God be fulfilled. So, if this purpose is not fulfilled, even if we have overcome the enemy with evidence and proofs and completely subdued him, still our victory is no victory because if the real purpose of our mission is not fulfilled, then it is as if our entire work...

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In the name of Allah, the Most Gracious, the Most Merciful. I have observed that the signs of the victory of arguments and evidence are becoming apparent, and the enemy is beginning to feel his weakness. However, the real purpose of our mission is still lacking in the community, and great attention is required in this regard. This thought that is currently consuming me is so dominant that it does not leave me at any time.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentioned that when Molvi Abdul Latif Sahib passed away, on one hand, Hazrat Sahib felt a deep loss that a sincere friend had departed, but on the other hand, he was pleased that one of his followers showed such a high example of faith and sincerity that he endured severe hardships and trials and, in the end, did not abandon his faith.

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Molvi Sher Ali Sahib informed me that when Molvi Abdul Latif Sahib was about to leave, he said, "My heart tells me that I will not live anymore. My death has approached, and this meeting with Hazrat Sahib is considered my final meeting." When they started to leave, and Hazrat Sahib took a few steps forward to see them off, they fell at Hazrat Sahib's feet and wept bitterly. Hazrat Sahib asked them to rise, saying, "It should not be so," but they continued to weep at Hazrat Sahib's feet with great sorrow. Finally, Hazrat Sahib bid them farewell with deep regret.

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In the name of Allah, the Most Gracious, the Most Merciful. Dear honored father, may peace be upon you! The servant-like rituals and the sacrificial rules are not being observed as they should be presented. Because in these days, I see with my own eyes and observe that in all countries and calamities, every year a severe calamity befalls, separating friends from friends and relatives from relatives. And in no year do I see that such a great and severe incident is not mentioned - looking at it, the heart has cooled from the world, and the face has turned pale with fear. And mostly these two verses come to mind, and tears of regret are shed: "Do not rely on our long life, be safe from the play of time, and also these other two verses from the Diwan of Farkh Qadiani pierce the heart: "Bind the heart to the body, O beloved, for the time of death approaches suddenly. Therefore, I wish to spend the remaining life in solitude, sit away from people, and occupy myself with remembrance and glorification, except that the past be excused and the past be forgiven. Life has passed, and nothing remains except a few memories that I may recall in the morning and evening, for the foundation of the world is not firm, and life has no credibility." Peace be upon you. Khaksar mentioned that I asked Sheikh Sahib, where did you get this tradition from? He replied that Mirza Sultan Ahmad Sahib gave me some old papers, among which was this writing of Hazrat. But according to Khaksar, if only Hazrat Sahib's writing is found, then it is not necessary evidence that you also presented this letter to your honored father before, but the absence of a signature and date below the letter strengthens this doubt.

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In the name of Allah, the Most Gracious, the Most Merciful. Hazrat Walida Sahiba told me that Hazrat Sahib's maternal aunt's name was Laado and she was the mother of the sons of the Barwalas. When I saw her, she was very old. Mirza

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In the name of Allah, the Most Gracious, the Most Merciful. Sultan Ahmad, and indeed Aziz Ahmad, were also called by him. Once Hazrat Sahib also took some testimony regarding his birth from her. She was a wise woman in her craft. Once, a woman here faced difficulty in childbirth, and the child was not being born, so Hazrat Sahib said, "Call Laado." She was called, and by the grace of Allah, the child was born easily. But the mother Sahibah used to say that none of you were called at the time of someone's birth. Because due to some reasons, there was some doubt on her. Also, the mother Sahibah mentioned that at the time of Aziz Ahmad's birth, when Laado came, she had a skin disease in those days. So, when Laado arrived, Aziz Ahmad also got the skin disease, and then slowly, slowly, many people in your grandfather's house also got affected by the skin disease. Therefore, even Hazrat Sahib was troubled by the skin disease in those days.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar mentions that Hazrat Walida Sahibah's name is Nasrat Jahan Begum, and Walida Sahibah mentioned that their dowry was fixed at eleven rupees on the recommendation of Mir Sahib. Khaksar mentions that our maternal grandfather's name is Mir Nasir Nawab. Mir Sahib belongs to the family of Khwaja Mir Dard Sahib from the Department of Canals in Punjab and has been on a pension for about twenty-five years. Initially, Mir Sahib had some opposition to Hazrat Masih Maud's teachings. However, he soon repented and joined in allegiance.204 In the name of Allah, the Most Gracious, the Most Merciful. Mian Abdullah Sahib Sunori told me that in Patiala, Khalifa Muhammad Hussain Sahib, the Minister of Patiala, had a companion and acquaintance, a Molvi Abdul Aziz Sahib, who resided in the district of Ludhiana. He had a friend who was a very wealthy and landowner worth lakhs of rupees but had no sons to inherit his wealth. He asked Molvi Abdul Aziz Sahib to pray to Mirza Sahib for him to have a son. Molvi Abdul Aziz Sahib said to me, "We pay you rent. You go to Qadian and this time, especially ask Mirza Sahib to pray for me." So, I went to Qadian and presented the whole matter to Hazrat Sahib and asked for prayers. You

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In the name of Allah, the Most Gracious, the Most Merciful. In response, he delivered a discourse explaining the philosophy of prayer and stated that merely raising hands for supplication is not enough; rather, it is essential to have a special heartfelt quality. When a person prays for someone, it is necessary for one of these two things to be present: either there should be a deep connection and relationship with that person that generates a special pain and concern in the heart, which is essential for supplication, or that person has performed some religious service that invokes sincere prayers from the heart. But here, neither do we know this person, nor has he performed any religious service that melts our hearts. So, you should go to him and ask him to donate a hundred rupees for the service of Islam or make a promise to do so. Then we will pray for him. And we firmly believe that Allah will surely grant him a son.

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In the name of Allah, the Most Gracious, the Most Merciful. Miyan Fakhr-ud-Din Sahib Multani stated that only two to three months had passed since the demise of Hazrat Masih Maud when I went to meet Molvi Muhammad Hussain Batalvi in Batala with one or two friends. My intention was to inquire about Hazrat Sahib's age because there were many objections regarding his age at that time. I went and called at Molvi Sahib's door. Molvi Muhammad Hussain came down, and we met in the mosque. My intention was not to reveal to Molvi Sahib that I was an Ahmadi. But Molvi Sahib asked me where I was going. So, I had to mention Qadian. Molvi Sahib became aware that I was an Ahmadi. Well, I started the conversation with Molvi Sahib and said that either Molvi Sahib should have become convinced of the death of the Promised Messiah by now or at least you have become a follower of the Promised Messiah. Molvi Sahib sternly replied, "No, I still consider the Messiah to be alive." Well, the conversation

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In the name of Allah, the Most Gracious, the Most Merciful. Then I asked Molvi Muhammad Hussain if you must be familiar with Hazrat Mirza Sahib's old acquaintances. Molvi Sahib replied, "Yes, I have known him since youth, and we were also classmates in childhood. And then we continued to meet. I said, you and Mirza Sahib must be of the same age. Molvi Sahib replied, "No, Mirza Sahib was three to four years older than me." I pretended simplicity and asked Molvi Sahib, "How old are you now?" Molvi did not understand my intention and said, "I am 73 or 74 years old." I thanked Allah in my heart and quickly ended the conversation and left. Khaksar mentions that Miyan Fakhr-ud-Din Sahib mentioned this tradition by swearing to Allah. Khaksar also mentions that Molvi Muhammad Hussain has stated in his published letter, which is a mirror of the excellences of Islam, his date of birth as the 7th of Muharram 1256 AH. Therefore, if Hazrat Sahib is considered four years older than Molvi Muhammad Hussain Sahib, then your date of birth would be 1252 AH. And viewers will remember that in the same book (see Narration Number 185), Khaksar had also proven this birth date from another angle. Praise be to Allah that another evidence was found, and I remember that Hazrat Sahib used to say that I am three to four years older than Molvi Muhammad Hussain. Another thing is that in 1894 AD, Hazrat Sahib mentioned his age as sixty years in a challenge advertisement. From this, your age at the time of death becomes 74.75 years.206 In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori told me that Hazrat Sahib used to say that those people who lead a simple life in this world are very dear.267 In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that Hazrat Sahib used to say, "The pleasure of the Master should be foremost." (Meaning, the pleasure of God should be the top priority.)268 In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that it is a matter of time that when Miyan Zafar Ahmad Sahib Kapur Thalwi's first wife passed away and he was searching for a second wife, a

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In the name of Allah, the Most Gracious, the Most Merciful. Once Hazrat Sahib said to him, "There are girls living in our house; I will bring them, and you can see them. Then whichever one you like, we will arrange your marriage with her." So, Hazrat Sahib went and brought those girls, stood them outside the room, and then called him inside to see them. So, Miyan Zafar Ahmad saw them, and then Hazrat Sahib sent him off. After that, Miyan Zafar Ahmad started asking him, "Now tell me which girl you like." They did not know the names of any of them, so they said, "The one with a long face is good." Then Hazrat Sahib expressed his opinion that they had not seen the other girl, so he should see her first because a person with a long face usually becomes unattractive after illness and such, but the beauty of a round face remains. Miyan Abdullah Sahib mentioned that at that time, neither Hazrat Sahib nor Miyan Zafar Ahmad nor I was present there, and Hazrat Sahib had brought those girls there in a very appropriate manner. Then he sent them off, but none of them had any connection with Miyan Zafar Ahmad. This is a matter of the past. Khaksar states that in the prophets of Allah, there is also a sense of beauty. In reality, a person who recognizes true beauty and values it will also recognize virtual beauty and appreciate its status. In the traditions about the Prophet ﷺ, it is narrated that a migrant from the Ansar intended to marry a girl from the Ansar, and when he mentioned this to you, you said, "Do not marry without seeing her first, rather, first look at the girl because the eyes of the Ansar girls usually have a defect." Another companion married a widow woman, but he himself was a young man. You said, "Why didn't you marry a virgin girl who plays with you and you play with her." Khaksar remarks that for those who have to do something in this world, it is necessary for their domestic life

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In the name of Allah, the Most Gracious, the Most Merciful. In every aspect, I provide such amenities that bring comfort, tranquility, and satisfaction for them so that the burden of their external tasks becomes lighter, and this domestic comfort can serve as a form of support.269

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori told me that when I intended to enter into a second marriage due to a genuine need, Hazrat Sahib advised me to quickly enter that fortress when an opportunity arises and to take the initiative.270

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that Hazrat Sahib appreciated beauty in everything and used to say, "Allah is beautiful and loves beauty."271

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that when the Promised Messiah placed an advertisement stating that anyone from a different religion who wants to see a sign should come to me. Then if they do not see a sign, I will reward them. One day, Hazrat Sahib told me that we have placed many advertisements, but no one comes. Nowadays, the priests in Batala are very stubborn. You should go to them and present yourself as a seeker of truth and say that Mirza Ghulam Ahmad Qadiani has placed such and such advertisement, you should go and challenge him. It is not difficult for you. Qadian is only a few miles away from here. If Mirza Sahib loses in this challenge, I will accept the truth without any excuse, and many others will also accept the truth. Hazrat Sahib also said that you should also tell him to bring the liar to his house. This is a great rare opportunity. Mirza Sahib has created a great commotion. If you defeat them and obtain a reward from them, it will be a clear victory for Christianity, and then no Muslim will be able to speak out, etc., etc. Miyan Abdullah Sahib says that when Hazrat Sahib told me this, it was evening, it was raining, and it was cold days. Therefore, Miyan Hameed Ali stopped me from going in the morning, but I said that when Hazrat Sahib has said, then whether it be

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As soon as I decided, I set off immediately, and around eleven o'clock at night, amidst heavy rain and shivering cold, I reached Batala. I went to the mentioned priest's house at that time. The priest's family warmly welcomed me, provided me with a place to sleep, and served food, promising to arrange a meeting with the priest in the morning. So, the next morning, he introduced me to the priest. At that time, his mother was also sitting there. I conversed with him in the manner Hazrat Sahib had taught me. But he refused and said, "We do not get involved in such matters." I expressed great zeal and readiness to accept the truth and Christianity in case of victory. Eventually, disappointed, I went to Qadian and narrated the whole incident to Hazrat Sahib. Khaksar remarks that this incident mostly predates the pledge of allegiance.272 In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori narrated to me that once a person from Anbala inquired from Hazrat Sahib that he had a sister who was very ill and earned a lot of money in that condition. Then she passed away, and I inherited that wealth. But later, Allah granted me guidance and reformation. Now, what should I do with this money? Hazrat Sahib replied that in our opinion, at that time, such money could be spent in the service of Islam. And then, by way of example, he stated that if someone is attacked by a mad dog and at that time has nothing for self-defense, no stick, no stone, only a few dirty coins lying nearby, will he pick up those coins to defend himself from the dog and thus stop because the coins are lying in a filthy drain? Certainly not. So, considering the state of Islam at that time, we say that this money can be invested in the service of Islam. Miyan Abdullah Sahib mentioned that at that time, English currency notes were not in circulation as much as they are nowadays, but thick, full coins were used, which

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Mansoori Pesay say. In the first part, Khaksar mentions that in that era, a fatwa was also issued by Hazrat Sahib for the expenditure of money under certain conditions for the service of Islam. But it should be remembered that this fatwa is time-bound and subject to specific conditions. "And whoever transgresses has certainly wronged himself. And Allah is Hearing and Knowing." (Quran, Surah Al-Baqarah, 2:286)

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori told me that Hazrat Sahib used to say, "Steadfastness is above honor."

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that the Promised Messiah used to say, "Muslims have a strong aversion to pigs, which has become a part of their nature. Through this, Allah wants Muslims to understand that if they wish, they can have the same aversion to all prohibitions and should indeed have such aversion."

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that I was also present during the discussion with the atheists. When Hazrat Sahib mentioned in his last article that the atheists in his book "Androonah Bible" referred to the Holy Prophet ﷺ as seeking refuge from Allah (the Dajjal). So, the atheist made a fearful face like a terrified person, put his tongue out, raised his hand towards his ears, and said, "Where did I write this or when did I write this, meaning I did not write it."

In the name of Allah, the Most Gracious, the Most Merciful. Miyan Abdullah Sahib Sunori mentioned that I was also present during the discussion with Maulvi Muhammad Hussain Batalvi from Ludhiana. Hazrat Sahib used to sit separately with his servants, and Maulvi Muhammad Hussain used to sit separately with his people, and then a written discussion would take place. During the discussion, I never heard Hazrat Sahib and Maulvi Muhammad Hussain conversing with each other verbally. Those days were tumultuous in Ludhiana. Among the visitors of Maulvi Muhammad Hussain, there was a Maulvi Nazamuddin Sahib who had performed several Hajj

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They were delicate in nature. Once, they came to Hazrat Sahib and started saying, "You have extracted this belief against the Holy Quran that the death of the Messiah." Hazrat Sahib said, "I have not said anything against the Holy Quran. Instead, I am still ready that if someone proves the life of the Messiah from the Quran, I will immediately revert to my belief." Maulvi Nazamuddin happily said, "Will you really abandon your thoughts in front of the verses of the Quran?" Hazrat Sahib said, "Yes, I will definitely do so." Maulvi Nazamuddin said, "Really? Will you abandon your thoughts in front of the verses of the Quran?" Hazrat Sahib said, "Yes, I will definitely do so." Maulvi Nazamuddin said, "Alright, then what's next? I will now go to Maulvi Muhammad Hussain and write fifty Quranic verses in the proof of the life of the Messiah." Hazrat Sahib said, "Fifty verses are not necessary. Even if one verse comes out, I will accept it." Upon this, Maulvi Nazamuddin left happily and returned after some time with his head down. Hazrat Sahib said, "Why did you bring verses?" Maulvi Sahib said, "I told Maulvi Muhammad Hussain that I have completely subdued Mirza Sahib and he has confessed that if I present one verse from the Quran proving the life of the Messiah, he will accept it and abandon his beliefs. But I told him that I bring fifty verses. So, you quickly bring out the verses so that I can go and confront him now." Upon this, Maulvi Sahib became extremely agitated and said, "Hey, you did what? We take him away from the Quran and bring him towards the Hadiths, and you take him back to the Quran. I said, 'Maulvi Sahib! Did any verse in the Quran not prove the life of the Messiah?' Maulvi Sahib said, 'You are ignorant. It was to bring him towards the Hadiths because there is no mention of it in the Quran.' Maulvi Nazamuddin said, 'I said we are still with the Quran. When the death of the Messiah is proven from the Quran, what should we do with the opposing Hadiths?' Upon this, Maulvi Sahib started hurling abuses at me and said, 'You are foolish, you don't understand,' and so on. Miyan Abdullah Sahib says that after this, Maulvi Nazamuddin Sahib pledged allegiance to Hazrat Sahib.

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Khaksar presents that Pir Siraj-ul-Haq Sahib, in his book "Tazkirah Al-Mahdi," in Part One, narrates an incident where Maulvi Nazamuddin Sahib, upon hearing from Maulvi Muhammad Hussain Sahib, exclaimed, "If we are with the Quran, then shut off his bread." (Pir Sahib writes that Maulvi Nazamuddin used to send bread to Maulvi Muhammad Hussain) Upon this, I, with a gesture, said to Maulvi Muhammad Hussain (in a polite manner) that I abandon the Quran. For God's sake, do not stop my bread. Maulvi Muhammad Hussain Sahib was greatly embarrassed. Pir Sahib writes that when Maulvi Nazamuddin practically repeated this conversation in front of Hazrat Sahib, Hazrat Sahib laughed a lot and then said, "See how far these clerics have fallen." Miyan Abdullah Sahib Sunori used to narrate that I used to have a great respect for Maulvi Muhammad Hussain Batalvi initially and used to stay with him when he used to send me any letters or messages to Hazrat Sahib. But when he opposed Hazrat Sahib, I developed a dislike for him, and I never liked to even see his face. Khaksar inquired from Miyan Abdullah Sahib about the relationship between Hazrat Sahib and Maulvi Muhammad Hussain before the opposition. Was it a mere formality or did he have faith and sincerity towards Hazrat Sahib? Miyan Abdullah Sahib stated that he had faith in Hazrat Sahib. So whenever Hazrat Sahib had any task, he would perform it with zeal and sincerity, and from his words, it was evident that he had love and respect for you in his heart. Khaksar presents that from the review by Maulvi Muhammad Hussain on Barahin-e-Ahmadiyya, it is also clear that before the opposition, Maulvi Muhammad Hussain had considerable faith in Hazrat Promised Messiah. This review is comprehensive and complete, and in terms of its volume, it seems like a separate book.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that Maulvi Muhammad Hussain Batalvi, the editor of the publication Al-Sunnah, wrote the following lines about the composition of the Promised Messiah in his book Barahin-e-Ahmadiyya: "In our opinion, this book (i.e., Barahin-e-Ahmadiyya, parts one, two, three, and four authored by the Promised Messiah) is a book that, from the perspective of the prevailing circumstances of that time, has not been published in Islam to this day. And there is no news of the future. 'Perhaps Allah will bring about a matter after this.' The poor servant, the bearer of glad tidings, has indeed spoken the truth of this Maulvi and has brought about a great matter after that. When the author of this book, the Promised Messiah, and the Promised Mahdi, made him an upright Imam, who filled the earth with justice after it had been filled with oppression and sin, and he attained faith from the villages and broke the cross and fought against the Dajjal and killed him. But alas for the servants, they do not come to him from a messenger except that they mock him." The author has also proven in Islam's financial, physical, written, verbal, current, and future victories such a steadfastness that has been very rare among Muslims. If our words are considered exaggerated, then show us at least one book in which the whole spectrum of opponents of Islam, especially the Arya Samaj, has been confronted with such vigor, and two or four such individuals have been identified as supporters of Islam who, in addition to Islam's physical and financial victories, have also taken up the challenge in terms of writing and speaking. And this claim has been made with masculine courage in the face of those who doubt the existence of revelations, that they should come to us, experience and witness it, and make other nations taste the flavor of this experience and witnessing. The author is our compatriot, indeed, in the early days of our lives (when we used to read Qutbi and Sharh Mulla), he was our schoolmate. From that time to today, we have had ongoing correspondence, meetings, and exchanges of letters with him. Therefore, it is appropriate not to be considered exaggerated that we are very familiar with his circumstances and thoughts. The author of Barahin-e-Ahmadiyya has shown respect for Muslims and challenged the opponents of Islam by setting conditions. And this proclamation has often been made on the face of the earth that the person who

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If there is doubt in the authenticity of Islam, may they come to us. O Allah! Have more mercy on them than their parents, the compassionate people of the world. Instill the love of this book in people's hearts and enrich them with its blessings. Also, bestow your favors and blessings on this humble, ashamed, sinful servant. Amen. And may the big people's cups overflow with joy at the time of drinking, some wine spills on the ground even during the drinking. O Allah! Grant us a share in Hazrat Mirza Sahib's drinking time, the wine that you have given to him, and if not, then at least grant us a portion that falls and gets wasted on the ground during the drinking. Khaksar presents that in the book "Al-Sunnah, Volume 6," it is mentioned that Hazrat Messiah Ma'ud has quoted the Arabic verses of Maulvi Muhammad Hussain's review in Barahin-e-Ahmadiyya Part Five. You say, "O wicked one! You used to praise my logic and commend me with eloquence and respect. O one who used to praise me, there was a time when you used to praise my words, appreciate me with love, and honor me. And you were sincerely devoted when you became a book writer for every misguided person, a guide. And you are the one who said in your review, 'There was no one like the author of Barahin-e-Ahmadiyya among us, no brave lion.'"

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You recognized my status and then denied it, so what is ignorance after knowledge? If you feel

You recognized my status but then denied it, and turned away. But think for a moment, what is ignorance after knowledge?

Like him who, with knowledge, was guided, then sought misguidance. It is strange that a person who knows my circumstances well should be amazed that after guidance, he turns away from the right path.

He sought guidance and then abandoned it, cutting off the tree of love that we planted in our youth. But my heart did not have any love for him.

On nothing, you said what you said hastily, and by Allah, I am truthful, not a liar.

You spoke about me in a hasty manner, which was completely baseless, and I swear by Allah, I am truthful, not a liar.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that in the late 1890s, Hazrat Messiah Ma'ud wrote the book "Victory of Islam," and its publication began in 1891 in Ludhiana. This is the first treatise in which you have mentioned your resemblance to Christ and the death of the Promised Messiah. It seems that the claim of the Promised Messiah is the first announcement of all. Some people claim that Hazrat Sahib gave the first advertisement about the claim of the Promised Messiah. This is an error in my research. The first announcement was made through the publication of the Victory of Islam, and that advertisement, the essence of which is, "To destroy those who deserve destruction with clear signs and to give life to those who deserve life with clear signs," was given after the publication of the Victory of Islam. In fact, this advertisement was published after the explanation of the purpose of the Victory of Islam. As it becomes clear from reading the advertisement, it should be understood as the initial announcement regarding the claim of Messiahship, as Pir Siraj-ul-Haq Sahib has mentioned in his book "Tazkirah Al-Mahdi" and it has been published in their followers' literature, a clear mistake.

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The truth is that the first public announcement regarding the claim of Messiahship was through the Victory of Islam. After that, explanations of the purpose were published, followed by some advertisements, and then the eradication of misconceptions was announced. It is worth noting that the claim of being the Promised Messiah and the belief in the death of the Messiah were not explicitly stated. And this announcement did not happen in such a revolutionary manner that would indicate the beginning of a new era. Rather, these statements were made merely in the course of the discourse. There was neither complete clarity nor challenge in them. Subsequently, in the explanation of the purpose, more clarity was provided, and finally, in the eradication of misconceptions, these points were stated with great emphasis. I have searched extensively for any initial announcement that might indicate, for example, a new revelation about Hazrat Sahib stating, "Allah has informed me that the Messiah of Nazareth has passed away, and the Promised Messiah is among us." But I did not come across such a scenario. Instead, the first announcement was proven through the treatise Victory of Islam. However, it was seen in such a light that the essence of the announcement was that while explaining the purpose of the Promised Messiah's status renewal, these points were also articulated in the discourse. This could also be because the inspirations about his being the Promised Messiah were already occurring from the beginning; only their explanation had occurred now.

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Effects of Words. Firstly, Maulvi Muhammad Hussain Batalvi prepared a fatwa. In it, he sought a verdict of disbelief from the scholars regarding Hazrat Messiah Ma'ud. So, firstly, he obtained a verdict of disbelief from his teacher, Maulvi Syed Nazir Hussain Sahib Dehlvi. Since Maulvi Nazir Hussain was a renowned and famous scholar throughout India, and among the Ahl-e-Hadith, he was considered an Imam and was called the Sheikh al-Kull. Therefore, his fatwa and then Maulvi Muhammad Hussain, a renowned scholar like him, sought verification. Subsequently, most of the scholars enthusiastically began to register their endorsements on this document of disbelief. And soon, the endorsements of nearly two hundred scholars were published in 1892, and thus, that prediction was fulfilled that a fatwa of disbelief would be issued against the Promised Messiah. 280

In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that during the era of the youth of Hazrat Messiah Ma'ud, Sheikh Yaqub Ali Sahib Tarab-e-Irfani's work "Hayat-ul-Nabi" about Sialkot has been mentioned by Maulvi Mir Hasan Sahib Sialkoti in another place (i.e., recorded on number 150. Regarding this account, I had written a letter to Maulvi Sahib describing the details. Maulvi Sahib verified it and granted me permission for this account. In addition to that, on my request, Maulvi Sahib also wrote down some more incidents of those days and sent them to me, which I hereby present. Maulvi Sahib writes, "Hazrat Mukhdoom Zadah Wala Shaan Samawal Makan Zad Al-Tafikam." After sending respectful greetings and presenting my service, it is hoped that due to some obstacles and hindrances, the implementation of your guidance was delayed, and you will forgive. Because a long time has passed, and at that time, these matters were not considered significant or worthy of attention. Therefore, they were mostly forgotten, which I also cannot recall. In summary, even a casual observer can clearly see that Hazrat is distinct in every word and action from others. Only the needy one, Mir Hasan. 26th November 1922.

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I will soon commence the publication of the first volume of the biography in a few days. This refers to the work of Sheikh Yaqub Ali Sahib, which I had sent to Maulvi Sahib and which he has verified in his subsequent letter. Khaksar mentions the circumstances of Hazrat Mirza Sahib in the first neighborhood of Kashmiriyan, which is very close to the house of a sinner. They used to rent a place in Kashmiriyan and when they came to Kuchehri, they would be engrossed in reciting the Quran Majeed. Sitting or standing, they would sway while reciting and weep profusely. They recited with such humility and submission that its equal could not be found. As was the custom of the time, they would visit the needs of people like craftsmen. They would also come to serve them. At this age, the elder brother of the landlord, Fazl Din, who was respected in the neighborhood, would say, "Do not come here, do not waste your time, and do not waste my time. I cannot do anything. I am not a ruler. Whatever work is related to me, I do it in Kuchehri." Fazl Din would make these people understand and send them away. Maulvi Abdul Karim Sahib was also born in the same neighborhood and became a young man who was finally counted among the special associates of Mirza Sahib. After that, he used to rent a room opposite the Jamia Mosque with the title of Ali Hakim. He was distinguished in the role of the secretary of Khaksar (the author). Near the room, there was an old shopkeeper named Fazl Din who also stayed at the shop even at night. Most of his friends would come to his shop after the evening. Since Sheikh Sahib was a righteous man, all the good people would come after the evening prayers. Sometimes Mirza Sahib would also come there, and occasionally Nasrullah, a Christian named, who was a headmaster in a mission school, would also come. Mirza Sahib and the headmaster would often engage in discussions, mostly on religious matters.

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During the speeches of Hazrat Mirza Sahib, the attendees would benefit. Maulvi Mahboob Alam Sahib was an extremely devout, righteous, and pious person. Hazrat Sahib would also involve him in his service. And Lal Bheem Singh Sahib, the lawyer, would also emphasize, "Attend the service of Maulvi Sahib." Consequently, he would occasionally participate in Maulvi Sahib's service. Whenever there was a mention of allegiance and spiritual discipleship, Hazrat Sahib would say, "Man should strive and work hard. Allah Almighty says, 'And those who strive for Us - We will surely guide them to Our ways' (Surah Al-Ankabut 29:69)." Maulvi Mahboob Ali Sahib would find this difficult and would say, "Without allegiance, the path is not found." Hazrat Sahib's precedence and progress in religious matters were evident. But even in the external physical race, his precedence over the attendees had become clear at that time. The detailed situation was such that once people started returning after the Kuchehri, a coincidental swift running and competition began. Everyone claimed that they could run fast. Finally, a person named Billa Singh said, "I take the lead in running." Hazrat Sahib said, "Run with me, and it will be proven who runs the fastest." Finally, Sheikh Al-Hadad Sahib adjudicated, and it was decided that starting from here to the bridge that marks the boundary between the Kuchehri road and the city, run barefoot. Shoes were picked up by a man, and first, a person was sent to the bridge to witness who took the lead and reached the bridge first. Hazrat Sahib and Billa Singh ran at the same time. The rest of the people moved at a normal pace behind. When they reached the bridge, it was proven that Hazrat Sahib took the lead, and Billa Singh lagged behind."

Khaksar presents that sometimes religious zeal is also manifested in worldly matters. It is well known that

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No one had informed Maulvi Muhammad Ismail Sahib Shahid about the claim made by a certain Sikh soldier that no one could compete with him in shooting. This news reached the late martyr, and he became zealous. From that moment, he started practicing shooting and eventually developed such skill that he would spend hours in target practice. He would say, "Now let that Sikh compete with me." It seemed that a non-Muslim excelled Muslims even in the art of shooting. Although this was a trivial worldly matter, it appears that such conversations also took place at that time. It is well known that at that time, a similar incident occurred where Hazrat Messiah Ma'ud's zeal was aroused in a competition with Billa Singh, a Hindu. Khaksar presents that once Hazrat Messiah Ma'ud was traveling and was performing ablution in a mosque near a Lahore station. At that time, Pandit Lekhram came to meet him and greeted, but Hazrat Sahib did not respond, perhaps not paying attention. After that, he greeted again, but still, there was no response. Then someone from the attendees mentioned that Pandit Lekhram had greeted. Hazrat Sahib said, "He abuses our Master and greets us." Khaksar presents that Hazrat Messiah Ma'ud had such love for the Holy Prophet (peace be upon him) that its example cannot be found. In the name of Allah, the Most Gracious, the Most Merciful. Khaksar presents that when Hazrat Messiah Ma'ud passed away, many Hindu and Christian newspapers published notes about him. For example, a very famous and well-known English newspaper in India, "Pioneer of Allahabad," quotes as follows: "The editor, manager, and owner of the Pioneer are all English Christians." The Pioneer wrote, "If one of the ancient Israelite prophets were to return from the higher world and preach in this era, he would not seem more unsuitable than Mirza Ghulam Ahmad Qadiani." (Meaning that Mirza Sahib's circumstances were very similar to the Israelite prophets.)

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We do not have the capacity to form an opinion about their scholarly status. Mirza Sahib never had any doubt about his claim. They believed with complete sincerity and devotion that divine revelation descends upon them, and that they have been granted extraordinary abilities. Once they challenged Bishop Wilden (who was astonished by it) to compete in marksmanship. The challenge was similar to the one Prophet Elijah had given to the prophets of Baal. Mirza Sahib decided the outcome of this competition that the true believer is who he is, and Mirza Sahib was prepared for this. The circumstances of the time are such that the priests, as they wish, can assure themselves that there is no deception or trickery in showing the marksmanship. Those people who have created a movement in the color of religion within the world have a great resemblance to Mirza Ghulam Ahmad Khan. For example, at that time in England, there would be a black priest. If Ernest Renan (a famous French author. Author) were to be in India in the past twenty years, he would certainly go to Mirza Sahib and study his circumstances. As a result, a new light would be shed on the strange and wonderful circumstances of the Israelite prophets. In any case, Qadian's prophet was among those people who never come into the world."

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib told me that Hazrat Messiah Ma'ud used to say that when Sultan Ahmad was born, our age was only sixteen years. Khaksar presents that all estimates regarding age are mere assumptions. There is no certain knowledge. So, if there is a reliable source regarding the date of birth and age, it should be thoroughly examined from various aspects. And then a conclusion should be drawn from the overall result, not from an individual piece of evidence, as solving this question is difficult based on a single piece of evidence. Hazrat Sahib's own writings contradict each other on this matter because they are not based on definitive knowledge.

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These are merely estimates you have made, as you have stated yourself in Al-Badr, Part Five. In Khaksar's research, your date of birth emerges as 1252 AH. Allah knows best.

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In the name of Allah, the Most Gracious, the Most Merciful. It is narrated that once Khalifah II received a relative of Khalifah I, who was a beggar, drunkard, and ill-mannered person. He came to Qadian, and some suspicions arose about him, questioning why he had come from a disreputable place, and this information also reached Hazrat Sahib. You sent Khalifah I a message to immediately dismiss him from Qadian. But when Khalifah I told him to leave Qadian, he considered this an opportunity and said, "If you give me so much money, I will leave." Khalifah II used to narrate that the amount he demanded was not available with Khalifah I at that time, so you used to give him a lesser amount. Some time passed in this argument. Consequently, the news reached Hazrat Sahib again that he had not left yet and was still in Qadian. Hazrat Sahib sent a message to Khalifah I to either dismiss him from Qadian immediately or leave himself. When these words reached Hazrat Maulvi Sahib, he immediately borrowed some money and dismissed him. Khaksar presents that the prophets of Allah are unparalleled examples of love, kindness, and compassion on one side, and on the other side, they exhibit complete independence in the attribute of Allah. This relative of Khalifah I was your real nephew, and his name was Abdul Rahman. He was an extremely vagabond and ill-mannered person. Some suspicions arose about him at that time, fearing that this person might become the cause of a great turmoil in Qadian.

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In the name of Allah, the Most Gracious, the Most Merciful. It is narrated that Molvi Sher Ali Sahib told me that once a non-Ahmadi came from Rawalpindi, who was a well-mannered person. He requested Hazrat Sahib that his dear one was ill. Hazrat Maulvi Noor-ud-Din Sahib (Khalifah I) granted permission for him to take me to Rawalpindi and get the treatment done. Hazrat Sahib said, "We are confident that if

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Molvi Sahib was also told, "Jump into the fire or jump into the water, and you will have no excuse." But we should also consider Molvi Sahib's comfort. A child is about to be born in their house these days. Therefore, I cannot ask them to go to Rawalpindi. Molvi Sher Ali Sahib narrates that I remember that after this, Hazrat Molvi Sahib used to express this sentence of Hazrat Sahib and was very pleased with it, that Hazrat Sahib has shown such confidence in me.

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In the name of Allah, the Most Gracious, the Most Merciful. Chaudhry Hakim Ali Sahib narrated to me that once Hazrat Sahib was delivering a lecture or sermon in a large mosque when a Sikh entered the mosque and stood in front of Hazrat Sahib and his congregation, hurling extremely filthy and abusive language. The situation escalated to the point where it was unbearable. But Hazrat Sahib remained silent. At that time, there was so much fervor in some natures that if Hazrat Sahib had permitted, the situation would have turned violent. But fearing you, everyone remained silent. Finally, when his abusive language crossed the limit, Hazrat Sahib said, "Two men should gently take him out of the mosque but do not say anything to him. If he does not leave, hand him over to Hakim Ali's soldiers." Khaksar states that the British government used to keep a police soldier in Qadian, and at that time, there was a soldier named Hakim Ali.

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib told me that Hazrat Sahib used to say sometimes I have to pretend to be angry with great effort. Otherwise, anger is very rarely generated in my nature.

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Sher Ali Sahib told me that once Molvi Muhammad Ali Sahib started bathing on the edge of a pond here. But he slipped and fell into deep water. As he did not know how to swim, he started drowning. Many people threw ropes into the water to save him, but when a person threw a stick into the water, Molvi Sahib caught hold of it and was saved.

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He used to go to Hazrat Sahib. So, they would catch him in such a way that he himself started drowning. In this manner, Molvi Sahib took several dives. Finally, perhaps Qazi Amir Hussain Sahib pushed him towards the shore by taking multiple dives. When Hazrat Sahib met Molvi Sahib after this incident, smiling, he said, "Molvi Sahib, you should only bathe in the horse's water. Do not go towards the pond." Then he said, "In childhood, I used to swim so much that at one time, the entire area around Qadian would be flooded. Khaksar states that during the rainy season, so much water accumulates around Qadian that the whole village becomes an island."

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that to understand the relationship between Hazrat Masih Ma'ud and his family, the following excerpts from the biography of Hazrat Masih Ma'ud by the late Molvi Abdul Karim Sahib are an excellent source. Molvi Sahib states, "About fifteen years have passed. Whereas Hazrat Sahib has once again shouldered the heavy and delicate responsibility of social interaction by the command of Allah. In this period, there has never been a situation where the fire of domestic quarrels has ignited. He has a cool heart and a heavenly nature. He is worthy of admiration, as in such a long time, no spark of distress and discord has touched him. The women who serve in the household, who are from the common people, feel his natural simplicity and human garment without any affectation and artificial power. They feel it very well. They look with great astonishment at the general customs and behaviors of the time and the contrary behavior. And I have heard many times that they themselves say with great astonishment. 'He passed away, but the great friend of mine is still alive.' Hearing the incident of this ill-tempered friend, you continued the conversation about women for a long time, and finally said, 'This is my condition, that once I raised my voice against my wife, and I'

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He felt that she had been met with a loud cry of the heart. And no hurtful and harsh word was uttered from the mouth. After that, he sought forgiveness for a long time, reciting voluntary prayers with great humility and submission, and also gave some alms. It is said that this harshness towards his wife is a hidden divine trial. For the fulfillment of the prophecy related to a marriage. Hazrat Sahib's wife, Sahibah Mukarramah, has wept and prayed repeatedly, and has sworn by God that she dislikes my feminine nature. But I desire with a sincere heart and an expanded chest that the words from the mouth of God be fulfilled. One day, she was praying. Hazrat Sahib asked, "What are you praying for?" You narrated. "I am praying for this." Hazrat Sahib said, "Why do you like the sound of a whistle? You narrated. "Why not. It is my wish that the words from your mouth be fulfilled."

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that Hazrat Masih Ma'ud, peace be upon him, was so engrossed in his religious activities with such intensity and absorption that it was astonishing. One should understand this very modest example as follows: as if he were a shopkeeper who works alone in his shop. And his goods are spread out in various places in his vast shop. And such a coincidence happens that many customers who come with the intention of buying different things gather at his shop. And present their demands. At such a time, a vigilant and wise shopkeeper who is engaged with his customers will not be aware of anything else. This was the state of Hazrat Masih Ma'ud on a large scale. And from morning till evening, and from evening till morning, his time passed in absorbing activities that would absorb him. And the way a traveler who has little time and has to cover a very long distance takes his actions with extraordinary speed. Similarly, your condition was such. Sometimes you spent the whole night in writing work and in the morning, you would straighten your back like a vigilant and alert soldier in the service of the religion of God.

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They used to stand up. Many times it happened that those who worked with you to help you would gradually start working with you one by one. But this servant of God did not tire in the service of his master and did not get tired.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that Hazrat Molvi Abdul Karim Sahib writes in his book "Biography of Masih Ma'ud" that: I have seen that the Holy One writes with such delicacy that he is writing unparalleled eloquent books in Arabic and the uproar of the Day of Judgment is imminent. Undisciplined children and simple women are quarreling, screaming, and running here and there, to the extent that they are grabbing each other's collars. And the respected Sir is writing like this and is so engrossed in work as if he is sitting in seclusion. All these magnificent and prestigious Arabic, Urdu, and Persian compositions are written in such places. Once I asked, 'Don't you feel worried about writing or thinking in such noise?' Smiling, he said, 'I don't even hear, what worry is there.'

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that Molvi Abdul Karim Sahib (may Allah have mercy on him) writes that: "Once it so happened that on the days when Hazrat Sahib used to write the Tabligh (meaning the Arabic part of the Mirror of Islam), Molvi Nooruddin Sahib came. Hazrat Sahib wrote a large two-page article, and its eloquence and rhetoric pleased Hazrat Sahib, and he had to give it to me for a Persian translation, but he forgot and kept it in his pocket and went out for a walk. Molvi Sahib and the congregation were also with him. On the way back, they were still on the road. Molvi Sahib handed the paper to an illiterate beggar to read. The paper slipped from Molvi Sahib's hand. They returned to the monastery and sat down. Hazrat Sahib usually went inside. I told someone that today Hazrat Sahib did not send the article, and the scribe is standing, and I still have to translate it."

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I see Molvi Sahib, and he is in a state of deep thought. When Hazrat Sahib found out, a normal smile appeared on his face, and he apologized, "Molvi Sahib, I was greatly worried about losing the paper. I regret why so much effort was made to find it. I believe that Allah will grant us something better."

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In the name of Allah, the Most Gracious, the Most Merciful. Molvi Syed Sarwar Shah told me that when Hazrat Sahib initially claimed to be the Promised Messiah, I was a student studying in Lahore. During those days, Hazrat Molvi Nooruddin Sahib came from Jammu to meet Hazrat Sahib. They stopped in Lahore on the way. Since my father had close ties with Molvi Sahib and he always insisted that I should keep meeting Molvi Sahib. So, I went to meet Molvi Sahib. During those days, Molvi Sahib used to offer prayers in the Chowni Mosque. I went there to offer prayers. While Molvi Sahib was performing ablution by the pond, Molvi Muhammad Hussain Batalvi also arrived. He saw Molvi Sahib and remarked, "Molvi Sahib, it's surprising that you have joined Mirza." Molvi Sahib replied, "I have found Mirza Sahib to be truthful and appointed by Allah. I am not following him blindly but based on insight. This led to a discussion between them. Finally, Molvi Muhammad Hussain said, "Now I won't let you go back to Lahore from here until we discuss this matter." Molvi Sahib agreed. The next day was fixed for the discussion. The following day, Molvi Sahib had a debate with Molvi Muhammad Hussain, but the discussion was not concluded. Just then, news came from Jammu that Maharaja's order had arrived immediately. So, Molvi Sahib quickly left for Ludhiana from Lahore to meet Hazrat Sahib and then return.

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As I began to incline towards disbelief, on the way, I stayed in Ludhiana with my non-Ahmadi friend, Molvi Ibrahim. There, Molvi Ibrahim informed me that these days Mirza Sahib is in Qadian. I expressed my strong opposition to Mirza Sahib and my connections with people here prevent me from going, but I will send my student with you who will guide you to Mirza Sahib's place. Consequently, I went alone to meet Hazrat Sahib. When I arrived at the place where Hazrat Sahib used to sit, at that time, you came out of the inner room and sat in the outer sitting area. I greeted you and sat down. At that time, perhaps Sheikh Rahmatullah Sahib Lahori and someone else were present with you. Hazrat Sahib bowed his head and sat silently as if a person sitting in observation. Sheikh Sahib or the other person started mentioning the British government. They praised this government extensively, but Hazrat Sahib kept his head down, leaning forward, and remained silent. It seemed as if you were listening. At one point, you only said yes or no to a matter and then fell silent. Molvi Sahib mentioned that at that time, you looked pale and were so weak that there was no limit. After a while, I shook hands and left. When I reached Molvi Ibrahim's place, he asked, "Did you meet Mirza Sahib?" I replied, "Yes, but people are making noise in opposition for no reason. Mirza Sahib is just a guest for a few days and is not staying permanently." Molvi Sahib said that at that time, I was convinced that such a weak person cannot survive for long. Khaksar mentions that at the beginning of the claimant's era, since the era of illnesses had also begun. Hazrat Sahib's health had deteriorated severely, and you had become so weak that only a few days' guests seemed to be visible due to external reasons. Most likely, during those days, Hazrat Sahib received the revelation, "Anwar al-Shabab will return to you," (Reference page 529, published 2004) meaning Allah says, "The lights of youth will be restored to you." After that, as mentioned in other revelations, this illness remained with you, but the severity of the illness

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So weakened that the strength of your body returned to its former state, and you became capable of working well.

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In the name of Allah, the Most Gracious, the Most Merciful. Peer Aftakhar Ahmad Sahib narrated to me that once during the initial period, I saw that Mirza Nazam-ud-Din Hazrat Masih Ma'ud (peace be upon him) was standing in confinement. Hazrat Masih Ma'ud (peace be upon him) came out of his room, and in your hands were two rolled-up scrolls. You presented these scrolls to Mirza Nazam-ud-Din to choose one. He picked up one scroll and immediately went back inside with the other. Khaksar mentions that I learned from Hazrat Walida Sahibah that these scrolls were related to the division of the garden because Hazrat Masih Ma'ud intended to take half of the garden and go to Mirza Sultan Ahmad for the other half. Therefore, Hazrat Sahib had opted for a lottery for this division, and Mirza Nazam-ud-Din was chosen by Mirza Sultan Ahmad. Khaksar states that according to this division, the southern half of the garden came to Hazrat Sahib, and the northern half went to Mirza Sultan Ahmad, and Hazrat Walida Sahibah informed me that after some time of this division, Hazrat Sahib needed some money for a religious purpose. So, you told me to give you a loan. I let you keep my garden as collateral. So, you called the registrar to Qadian and had the deed of the mortgage registered in my name. Then, coming inside, you told me that I have written a year's time for the mortgage, that this mortgage will not be redeemed within this period. Khaksar mentions that generally, scholars do not consider a deadline for a mortgage. Unless it is compared with the statement of the Ahl-e-Fiqh of Hazrat Masih Ma'ud (peace be upon him), it can be understood that apparently Hazrat Sahib did not include a deadline in the conditions of the mortgage. Rather, he considered this as an additional act of kindness and favor because everyone has the right to give to others as a favor. For example, this

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It is a matter of Sharia that if a person lends something to another, he should not demand more than the principal amount back, as it becomes usury. However, Sharia not only deems it permissible but preferable that if possible, the borrower, while returning the money, gives a little extra than the original amount with joy to the lender. Furthermore, Khaksar also thinks that perhaps Sharia has emphasized the real purpose in the aspect of collateral. Therefore, generally, scholars do not accept a deadline for a mortgage. But from the study of Sharia, it also becomes apparent that sometimes a specific condition is imposed by considering a particular aspect. For example, shortening the prayer during travel was actually based on the fact that when the Prophet (peace be upon him) used to go out for battles, due to the threat from the enemy, the prayer was shortened. But when the prayer was shortened in one direction during travel, then Allah made this shortening general for the believers and lifted the condition of fear from the middle. So, the real foundation of collateral is based on the principles of security, but when its door opens, then Allah makes it general. However, these are matters of jurisprudence, not Khaksar's job.

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that on the demise of Hazrat Masih Ma'ud (peace be upon him), many newspapers had expressed their opinions about you. I quote some of their opinions as follows: (1) The Times of London, which has a worldwide reputation, wrote, "Mirza Sahib had an impressive personality, dignity, and a profound impact in his existence. Among Mirza Sahib's followers are not only common people but also many highly educated and distinguished individuals. It is noteworthy that this movement is peaceful and adheres to the law. It is a matter of pride for its founder. We agree with Dr. Garfield's opinion that Mirza Sahib was deceived in his claims. He was not a deceiver."

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(2) The Aligarh Institute, a non-Ahmadi publication, wrote, "The deceased was a great champion of Islam."

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(3) The Unity Calcutta expressed, "The deceased was a very interesting person. Through his tactics and the strength of his faith, he had attracted twenty thousand followers. Mirza Sahib was not only well-versed in his own religion but also had good knowledge of Christianity and Hinduism. The death of such a person is lamentable for the nation."

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(4) The Sadiq-ul-Akhbar Rewari, a non-Ahmadi publication, stated in its opinion, "Indeed, Mirza Sahib supported the right of Islam with full devotion, leaving no stone unturned in the service of the religion of Islam. It is a matter of justice that such determined, Islam-supporting, and designated benefactors of Muslims, the late eminent scholar, met an untimely and unexpected death."

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(5) The Tahzeeb Niswan Lahore's editor, who does not usually agree with our community, expressed, "Mirza Sahib was a highly sacred and distinguished personality and possessed a force of goodness that could easily captivate even the hardest hearts. He was an extremely knowledgeable scholar, a person of high courage, a reformer, and a model of pure life. We do not consider him as the Promised Messiah religiously, but his guidance and leadership were truly Christian for the departed souls."

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(6) The Akhbar-e-Ahur, a staunchly opposing Arya newspaper, wrote, "Whatever Mirza Sahib did for the advancement of Islam, only Muslims can appreciate it well. But one notable point found in his writings and can be known to others is that generally, the views of Mirza Sahib regarding Islam were broader and more tolerable than those found in other Muslims. Mirza Sahib never had friendly relations with the Arya Samaj, and when we recall the past history of the Arya Samaj, their existence stirs up great enthusiasm within us."

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(7) The Risalah "Andar" Lahore, an Arya newspaper, expressed, "If we are not mistaken, Mirza Sahib had a great resemblance to Muhammad Sahib (peace be upon him) in one of his qualities, and that quality was their independence."

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It was as if he was carrying a purpose with him. And we are pleased that he remained steadfast until the last breath, without any hesitation despite thousands of oppositions.

(8) The Akhbar-e-Brahmacharak Lahore, a publication of the Brahmo Samaj, wrote, "We cannot help but acknowledge that Mirza Sahib was a person of great merit and morality, and a man of high character."

(9) The Amrit Bazar Patrika Calcutta wrote, "Mirza Sahib led a simple life, and hundreds of people ate from his langar daily. Among his disciples, one finds people of all kinds, including educated scholars, influential leaders, and wealthy merchants."

(10) The Statesman Calcutta, a renowned English newspaper, wrote, "Mirza Sahib was an extremely famous Islamic figure."

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In the name of Allah, the Most Gracious, the Most Merciful. Khaksar states that on the demise of Hazrat Masih Ma'ud (peace be upon him), an article was published by the editor of the Amrit Bazar Patrika, a well-known non-Ahmadi newspaper in Amritsar. The following excerpt will be of interest to readers. It reveals how non-Ahmadi Muslims viewed you and your work despite their opposition to Hazrat Masih Ma'ud. In fact, the work you did was of such a nature that even a detractor could not remain silent about it, and though they did not verbally acknowledge you as the Promised Messiah, their hearts testified that your demeanor was that of a Christian Messiah. The editor wrote, "A person of great stature, whose pen was magical, and whose speech was enchanting. A person who was a sculptor of mental wonders, whose gaze was turmoil and voice resurrection. Whose fingers untangled the threads of revolution and whose two fists were like lightning bolts. A person who remained a storm and earthquake for the religious world for twelve years. A warrior of resurrection awakening the sleeping souls. He departed empty-handed from the world. This bitter death, this cup of poison, did not conceal the existence of the deceased. He remained the husband of bitterness for hundreds of thousands of eras."

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And the attack of fate has slaughtered those desires and wishes with a victorious spirit. The voice of mourning will keep his memories fresh for ages. The demise of Mirza Ghulam Ahmad Qadiani is not such that a lesson cannot be learned from it. And to erase it, it should be endured with reference to the extension of time. Those people who create revolutions in the religious or intellectual world do not always come into the world. These rare children of history come very rarely on the scene. And when they come, they show revolutions in the world. The loftiness of Mirza Sahib has made the educated and enlightened Muslims feel the contradiction of always saying yes to the contradiction despite some of his claims and beliefs. That a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened Muslims feel that a great person has separated from them and with him, opponents of Islam's confrontation with Islam's magnificent defense, which was associated with his personality, has ended. His specialty of fulfilling the duty of a victorious colonel against Islam's opponents has always made educated and enlightened